BX  6331  .H595 

Hiscox,  Edward  Thurston, 

1814-1901 . 
The  standard  manual  for 

Bapt  i  st  churches 


XHE;       M  '920 

Standard  Manual 


for 


Baptist  Churches. 


BY 

EDWARD  T.  HISCOX,  D.  D., 

Author  of  "The   Baptist t   Short  Method,"    "Star 
Ministers,"  "The  Star  Book  Series" 
"Pastors'  Manual,"  etc. 


PHILADELPHIA  : 

AMERICAN  BAPTIST  PUBLICATION  SOCIETY, 

1701-1703  Chestnut  Street. 


ftatared.  according  to  Act  of  Congress,  in  the  year  1800,  by  tbi 

American  Baptist  Publication  Society, 

In  the  office  of  the  Librarian  of  Congress,  at  W&shingtoa. 


Published  June, 


1903 


CONTENTS. 


CHAPTEB  L 
A  Ch*i8Tiait  Church, 11 

CHAPTEB  IL 
Chukch  Officers, »    .    14 

CHAPTEB  IIL 
Church  Ordinances, It 

CHAPTEB  IV. 
Church  Membership, 23 

CHAPTEB  V, 

Chukch  Discipline, Tt 

CHAPTEB  VL 
Case*  of  Appeal, ft 

CHAPTEB  VTL 
Church  Business, <Q 

9 


4  CONTENTS. 

CHAPTER  VIIL 
Christian  Doctrine. 66 

CHAPTER  IX. 
Oftiokal  Standing  Resolutions,   ....    77 

CHAPTER  X. 
Baptism  Considered, 80 

CHAPTER  XL 
The  Lord's  Supper, 108 

CHAPTER  XIL 
Ihtant  Baptism,  , 129 

CHAPTER  XIIL 
Church  Government, 140 

CHAPTER  XIV. 
Church  Officers, 148 

CHAPTER  XV. 
Baptist  History,  . 1M 


PREFACE. 


It  is  now  thirty  years  since  the  "  Baptist 
Church  Directory "  prepared  by  the  writer, 
was  first  published.  That  work  was  de- 
signed to  be  somewhat  of  a  consensus  of 
the  opinions  of  those  best  able  to  judge  in 
matters  of  Baptist  Church  polity  and  usage, 
especially  as  to  what  concerns  administra- 
tion and  discipline.  It  might  thus  prove  a 
help  to  both  pastors  and  members,  particu- 
larly in  perplexing  cases  liable  to  arise, 
Thus  it  was  hoped  it  might  help  to  rectify 
the  order  and  customs  of  our  churches 
through  our  widely  extended  ranks.  This 
hope  has  been  realized.  More  than  fifty 
thousand  copies  of  that  book  have  been  cir- 
culated in  this  country.  It  has  also  been 
translated,  more  or  less  fully,  into  six  or 
seven  different  languages  by  our  mission- 
aries, for  use  in  our  missions  and  foreign 
fields, 

!•  » 


8  PREPACK. 

But  many  of  the  churches  desired  a 
smaller  and  less  expensive  manual,  which 
they  could  put  into  the  hands  of  all  their 
members.  To  meet  this  want,  sixteen  years 
ago,  the  writer  prepared  the  little  "Star 
Book  on  Baptist  Church  Polity,"  which 
many  churches  have  adopted,  furnishing 
their  members  and  candidates  for  member- 
ship with  them  freely.  This  has  had  a  cir- 
culation of  over  thirty  thousand  copies; 
and  both  this  and  the  "  Directory  "  are  in 
as  great  demand  as  at  any  previous  time. 

It  is  something  more  than  twenty  years 
since  the  "  Baptist  Short  Method,"  by  the 
Bame  author  was  published.  The  purpose 
of  this  manual  was  to  give  a  concise  view 
of  those  distinctive  features  which  mark 
the  difference  between  Baptists  and  other 
denominations,  especially  as  to  the  ordi- 
nances and  church  order ;  and  also  to  fur- 
nish the  proofs  by  which  our  position  in 
these  respects  is  justified.  About  ten  thou- 
sand copies  of  this  book  have  found  their 
way  into  circulation. 

The  preparation  of  the  present  manual 
was  undertaken  at  the  request,  and  by  an 
arrangement  with  the  pastor,  R.  S.  Mac- 
Arthur,  D.  D.,  on  behalf  of  the  Calvary 


PREFACE.  7 

Baptist  Church,  New  York  City,  for  the 
gpecial  use  of  that  church.  Something  v?as 
desired  smaller  than  the  "  Directory,"  and 
more  ful!  than  the  "Star  Book/'  embrac- 
ing certain  features  of  the  "  Short  Method/' 
When  completed,  it  was  thought  to  be,  on 
the  whole,  so  much  superior  to  anything 
ever  before  prepared,  as  a  manual  for  gen- 
eral use  in  Baptist  churches,  that  by  mutual 
consent,  it  was  decided  to  have  it  published 
for  general  circulation,  rather  than  confine 
it  to  the  use  of  a  single  church. 

To  both  ministers  and  members,  such  a 
manual,  it  is  hoped,  will  prove  a  valuable 
helper  in  the  interest  of  church  order,  and 
of  denominational  unity  and  prosperity. 
Especially  for  the  younger  members,  so 
many  thousands  of  whom  are  yearly  ad- 
mitted to  the  fellowship  of  the  churches, 
with  an  unlimited  franchise,  while  but  im- 
perfectly instructed  as  to  either  doctrines  or 
order,  it  should  prove  a  most  valuable  assist- 
ant. Concise  and  accurate  in  statement  of 
facts,  transparent  in  arrangement  of  matters* 
convenient  in  form,  and  cheap  in  cost, 
pastors  will  find  it  to  their  own  advantage, 
as  well  as  to  that  of  their  members,  to  see 
that  their  churches  are  liberally  supplied 


8  PREFACE. 

with  copies.  The  pastor  of  one  of  oui 
very  largest  and  most  prosperous  churches, 
for  whose  use  its  preparation  was  under- 
taken, shows  his  estimate  of  its  value,  and 
sets  other  pastors  a  wise  and  worthy  exam- 
ple, by  ordering  in  advance  of  publication, 
one  thousand  copies  for  his  church. 

May  the  divine  blessing  make  this,  as 
other  works  have  been  made,  a  means  of 
furthering  good  order,  spiritual  vitality, 
and  efficient  service  for  Christ,  in  the 
churches  for  which  it  is  designed. 

Mount  Vernon,  N.  T., 
January  84, 1890.  S.  T.  H. 


STANDARD  MANUAL 


FOR 


BAPTIST  CHURCHES. 


CHAPTER  I. 

A   CHRISTIAN   CHTJKCH. 

The  word  "  church  "  is,  in  common  lan- 
guage, used  with  large  latitude  of  meaning. 
It  is  applied  to  a  building  used  for  Chris- 
tian worship,  to  a  congregation  of  Christian 
worshipers,  to  a  religious  establishment,  to 
a  given  form  of  ecclesiastical  order,  to  the 
aggregate  of  all  Christian  believers,  and  to 
a  local  company  of  Christian  disciples  asso- 
ciated in  covenant  for  religious  purposes. 
The  latter  is  its  common  use  in  the  New 
Testament. 

The  Greek  word  ekklema,  rendered 
u  church  "  is  derived  from  a  word  meaning 

9 


10  BTAJTOARD   MAOTAX 

u  called  out,"  and  is  used  to  indicate  a  com- 
pany called  out  from  a  larger  and  more  gen- 
eral assembly  or  concourse  of  people.  In  the 
free  Greek  cities,  it  designated  a  company 
of  persons  possessed  of  the  rights  of  citizen- 
ship, and  charged  with  certain  important 
functions  of  administration  in  public  affairs, 
summoned,  or  called  out,  from  the  common 
mass  of  the  people.  In  the  New  Testa- 
ment, the  ekJdtxia  is  a  company  of  persons 
called  out  and  separated  from  the  common 
multitude  by  a  divine  calling,  chosen  to  be 
saints,  invested  with  the  privileges,  and 
charged  with  the  duties  of  citizenship  in  the 
kingdom  of  Christ. 

A  Christian  church,  therefore,  according 
to  the  New  Testament  idea,  is  a  company 
of  persons  divinely  called  and  separated 
from  the  world,  baptized  on  a  profession  of 
their  faith  in  Christ,  united  in  covenant  for 
worship  and  Christian  service,  under  the 
supreme  authority  of  Christ,  whose  word  is 
their  only  law  and  rule  of  life  in  all  matterg 
of  religious  faith  and  practice. 

Some  Christian  denominations  include  all 
their  congregations  in  one  comprehensive 
Bociety,  or  ecclesiastical  system,  under  some 
central  authority,  which  legislates  for  and 


FOR  BAPTIST   CHUBOHES.  11 

controls  the  whole.  This  comprehensive 
society  they  call  the  church.  Thus  we 
speak  of  the  Roman  Catholic  Church,  the 
Episcopal  Church,  the  Presbyterian  Church 
— where  the  word  u  church  "  stands  for  the 
aggregate  of  all  their  local  societies.  With 
Baptists  it  is  different.  They  speak  of 
Baptist  churches,  but  not  of  the  Baptist 
Church,  when  the  .entire  denomination  is 
meant.  The  Baptist  Church  would  mean 
some  one  local  congregation  of  baptized 
believers. 

Thus  was  it  in  apostolic  times.  There 
was  "  the  church  in  Jerusalem,"  "  the 
church  of  the  Thessalonians,"  "  the  church 
of  Babylon,"  "  the  church  of  the  Laodi- 
ceans  "  ;  but  "  the  churches  of  Macedonia," 
"  the  churches  of  Asia,"  "  the  churches  of 
Judea."  A  church,  therefore,  is  not  a 
system  of  congregations  confederated  under 
a  general  government,  but  a  single  local 
congregation  of  Christian  disciples  asssoci- 
ated  in  covenant  and  meeting  together  for 
worship.  In  this  sense  the  word  is  com- 
monly, almost  uniformly,  used  in  the  New 
Testament. 

Churches  are  divinely  instituted  to  be 
*  the  light  of  the  world  "  and  "  the  salt  01 


12  STANDARD    MANUAL, 

the  earth."  They  are  ordained  for  the 
glory  of  God,  as  "  the  ground  and  pillar  of 
the  truth,"  in  the  proclamation  of  his  gos- 
pel and  the  establishment  of  his  kingdom 
in  the  world.  They  are  commissioned  to 
preach  the  gospel  to  men,  and  to  live  the 
gospel  before  men,  that  Christ  may  be 
honored  and  sinners  saved.  They  should, 
therefore,  be  constantly  striving  to  realize 
the  grand  purpose  of  their  existence  and 
fulfill  the  mission  of  their  high  calling. 
That  church  which  does  the  most  to  honor 
Christ  and  save  man  will  be  the  most 
honored  by  him,  and  the  most  influential 
and  prosperous  in  all  that  pertains  to  the 
true  functions  of  a  church.  And  since  a 
church,  as  a  body,  is  what  its  individual 
members  are  in  their  religious  life  and  influ- 
ence, therefore  each  member  should  strive 
to  become  in  holy  living  what  he  desires 
the  church  to  be. 


Note  1.— A  body  of  Christian  disciples  may  fail  So 
meet  some  of  the  requirements  of  the  gospels,  and 
still  be  a  true  church  of  Christ,  providing  it  fulfills 
the  fundamental  conditions  of  a  Scriptural  faith  and 
practice. 

Notb  2. — But  when  a  body  ceases  to  acknowledge 
and  submit  to  Christ  as  its  Supreme  Ruler,  and  to 
receive  his  word  as  its  supreme  law,  then  it  ceases  to 


FOB   BAPTIST   CHURCHES.  13 

be  a  true  church,  and  is  simply  a  religious  society, 
though  it  may  still  accept  some  of  his  doctrines  and 
practice  some  of  his  precepts. 

Notb  3. — A  church  is  not  a  legislative,  but  an 
executive  body.  It  cannot  make  laws,  but  only  obey 
and  administer  those  which  Christ  has  given  in  the 
New  Testament.     He  is  the  only  Lawmaker  in  Zion. 

Notb  4. — But  in  matters  pertaining  to  order  and 
methods  of  administration,  merely  optional  and  dis- 
cretionary, not  Involving  fundamental  principles,  the 
church  is  to  exercise  its  liberty,  so  long  as  it  does  not 
contravene  Scriptural  teaching  or  infringe  the  rights 
of  its  members. 

Note  5. — And  still  further,  while  a  church  cannot 
become  an  authoritative  expounder  of  either  truth  or 
duty,  to  bind  the  consciences  even  of  its  members, 
yet  it  does  possess  a  judicial  function  for  the  inter- 
pretation and  the  enforcement  of  the  laws  of  Christ 
for  itself  as  a  body,  and,  therefore,  for  its  members, 
so  far  as  their  relation  to  the  compact  is  concerned. 

Notb  6.— Each  church  owes  courtesy  and  comity, 
fellowship  and  fraternity,  to  all  others  ;  but  it  owe* 
subjection  and  allegiance  to  none,  and  is  under  au- 
thority to  Christ  alone. 

Notb  7. — In  matters  of  business  and  in  the  exercise 
of  its  authority  in  administration,  the  will  of  the 
church  is  expressed  by  a  majority  vote  of  its  mem- 
bers. But  the  nearer  that  majority  approaches  to 
unanimity,  the  more  satisfactory  and  emphatic  are 
its  decisions. 

Notb  3. — Councils  may  be  called,  presbyteries  con- 
vened, or  committees  of  reference  chosen  for  advice 
in  cases  of  moment,  but  they  are  all  advisory  only, 
and  in  no  case  authoritative.  There  is  no  higher, 
and  no  other  eourt  of  appeal  in  ecclesiastical  affairs, 
than  the  individual  church. 


14  fTAJTDARD  MANUAL 


CHAPTER  II. 

CHURCH    OFFICERS.1 

The  Scriptural  officers  of  a  church  are 
bishops  and  deacons.  Bishops  are  in  the 
New  Testament  also  called  "presbyters," 
" elders,"  and  "overseers."  Their  duties 
and  services  have  mainly  reference  to 
the  spiritual  interests  of  the  body,  though 
they  properly  have  the  oversight  of  all  its 
concerns.  The  deacons  have  principal 
charge  of  the  temporalities  of  the  church, 
so  as  to  relieve  the  pastor  in  that  depart- 
ment of  labor.  They  are,  however,  to  be 
counselors  and  helpers  of  the  pastor  in  all 
departments  of  his  work.  The  qualifica- 
tions for  both  offices  are  set  forth  in  the 
Epistles  to  Timothy  and  Titus. 

Notb  1. — Pastors  and  deacons,  as  teachers  and 
leaders  of  the  flock,  cannot  be  selected  for  and  Im- 
posed upon  the  churches  by  any  external  authority 
whatever,  either  civic  or  religious ;  but  are  elected 

i  This  and  sereral  of  the  following  section*  are  consistent 
with  the  M  Star  Book  on  Baptist  Church  Polity,"  on  the  same 


FOB   BAPTIST   CHUBCHES.  15 

and  chosen  by  the  free  suffrages  of  the  members, 
without  compulsion  or  restraint,  from  among  them- 
selves, or  those  who  are  to  become  identified  with 
them  in  fellowship. 

Note  2. — In  the  election  of  either  a  paster  ox 
deacon,  notice  cf  such  election  should  be  given  from 
the  pulpit  for  at  least  two  Sundays  preceding  the 
time  for  the  same.  The  election  should  be  by  ballot, 
and  at  least  three-qtutrter$  of  the  votes  cast  should  be 
necessary  for  the  election  of  a  pastor,  and  ttoo-thirds 
for  the  election  of  a  deacon.  Such  election  should 
be  preceded  by  prayer  for  divine  direction,  and  con- 
ducted without  partisan  devices  or  personal  strife. 

Note  8. — Both  pastors  and  deacons  are  properly 
elected  for  unlimited  terms  of  service,  the  relation  to 
continue  so  long  as  there  shall  be  mutual  satisfaction. 
Such  a  course  tends  less  to  depreciate  and  make 
aervile  the  officers  and  their  duties  in  the  estimation 
of  the  people,  and  of  those  who  bear  them,  than  a 
limited  and  specified  time,  though  deacons  are  some- 
times, and  perhaps  properly,  chosen  for  a  limited  term 
of  service,  subject  to  re-election,  at  the  option  of  the 
ehurch. 

Note  4. — The  church  is  to  fix  on  the  amount  of 
•alary  necessary  to  a  generous  support  of  the  pastor 
and  hold  itself  obligated  by  every  consideration  of 
Christian  honor  for  the  prompt  and  regular  payment 
of  the  same.  To  fail  in  this  is  as  dishonorable  to  the 
ehurch  as  it  is  unjust  and  vexatious  to  the  pastor. 

Note  5.— The  call  to  a  pastor  issues  from  the 
thureh  as  a  body,  which  also  designates  the  amount 
of  salary  to  be  paid.  It  is  in  some  sections  usual, 
though  not  essential,  to  have  subsequently  a  meeting 
of  the  entire  congregation  or  society  to  approve  or 
confirm  the  call.  In  some  States  it  is  neccessary  for 
the  trustees,  as  the  legal  representatives  of  the  cor- 
poration, to  confirm  the  action  officially,  so  far  as  the 
salary  is  concerned,  before  it  can  become  legal. 


16  STANDARD   MANUAL 

Note  6. — The  number  of  deacons  is  optional  with 
the  church.  It  la  usually  from  three  to  seven.  Let  it 
be  so  many  as  the  church  needs  and  can  find  suitable 
candidates  for  the  supply.  But  they  should  never  be 
elected  simply  to  fill  the  office,  and  never  unless  there 
be  persons  whose  fitness  for  the  office  is  generally 
conceded. 

Note  7. — The  relations  between  pastor  and  the 
church  may  be  dissolved  at  the  option  of  either^  bj 
giving  three  months  notice ;  or  otherwise,  by  mutua) 
consent.  Between  the  deacons  and  the  church,  the 
relations  may  be  dissolved  at  the  option  of  eithe* 
without  previous  notice. 

Note  8. — A  church  clerk  is  elected  annually,  at  a 
business  meeting,  by  a  majority  vote.  It  is  an  office 
of  convenience,  for  keeping  the  minutes  and  preserv- 
ing the  records  of  the  body.  Also  trustees  are  elected 
by  the  church,  or  if  the  law  so  requires,  by  a  society. 
Thefr  duties  are  the  care  of  the  property  and  the 
management  of  finances.  But  these  are  not  consid- 
ered 8criptural  church  officers ;  deacons  might  prop- 
erly discharge  all  the  functions  of  these  offices,  i 

Note  9. — The  offices  of   trust   and    service  in   a 

*  In  uome  State*  the  laws  do  not  recognize  the  church,  that 
being  a  spiritual  body,  but  incorporate  a  society,  as  it  la  called, 
eon  elating  of  all  parsons  of  foil  age  who  attend  and  support 
the  worship.  This  society  has  charge  of  the  financial  affairs 
of  the  church,  hold  and  keep  in  repair  its  property,  and  con- 
duct its  secular  concerns.  It  elects  a  specified  number  of 
trustees,  as  provided  for  bylaw,  who  are  the  legal  represents- 
tires  of  the  corporation.  The  members  of  the  society,  and  the 
trustees  elected,  may  or  may  not  be  members  of  the  church. 
This  whole  society  arrangement  ia  a  relict  of  the  old  New 
England  pariah  system  of  the  standing  order,  and  is  incon- 
sistent with  the  freedom  of  ohurch  action,  and  antagonistic  to 
Baptist  Church  independence.  It  is  anti-Baptistic  and  anti- 
Scriptural,  a  church  should  be  allowed  to  manage  its  own 
affairs,  both  temporal  and  spiritual :  and  should  be  protected 
few  law  in  doing  so.  The  society  system  has  been  abrogated  i» 
■tost  of  the  States. 


FOB   BAPTIST   CHUBCHES.  17 

ehurch  should  be  as  widely  distributed  among  the 
members  as  possible,  consistently  with  the  welfare  of 
the  body.  This  rule  should  seldom  be  disregarded. 
No  one  man  should  hold  more  than  one  office  at  the 
same  time,  unless  the  interests  of  the  body  absolutely 
demand  it.  If  offices  are  honors,  they  should  be 
widely  dispensed ;  if  they  are  burdens,  they  certainly 
should  be.  For  the  same  man  to  hold  two  or  three 
>mces  is  as  unjust  to  him  as  it  is  to  his  brethren. 

Notb  10. — A  church  cannot  unite  in  any  corporate 
capacity  with  other  organizations  for  religious,  be- 
aevolent,  moral  reform,  or  other  purposes ;  but  it  may 
Operate  with  these  for  any  good  object,  and  give  to 
such  societies  its  moral  support,  sympathy,  and  pe- 
cuniary aid. 

Note  11. — But  members  of  churchee  can,  aa  Indi- 
viduals, unite  with  outside  organizations,  for  any 
purpose,  not  inconsistent  with  their  profession  as 
Christians,  and  not  injurious  to  their  church  rela- 
tions and  duties. 

Not*  12. — Churches  cannot  alienate  their  respon- 
sibilities, nor  delegate  their  authority  to  any  man,  or 
to  any  body  of  men,  to  act  officially  for  them.  But 
they  can  appoint  persons  to  bear  messages,  and  te 
perform  services  for  them,  under  instruction,  and  t» 
report  their  action  to  the  body. 


18  STAND ABD   MANUAL 


CHAPTER  III. 

CHURCH   ORDINANCES. 

Christian  ordinances,  in  the  largest  sense, 
are  any  institutions,  or  regulations  of  divine 
appointment,  established  as  means  of  grace 
for  the  good  of  men,  or  as  acts  of  worship 
for  the  honor  of  God.  In  that  sense,  not 
only  are  baptism  and  the  Lord's  Supper 
ordinances,  but  preaching,  prayer,  hearing 
the  word,  fasting,  and  thanksgiving  are  also 
ordinances,  since  all  are  of  divine  appoint- 
ment. But,  in  a  narrower  sense,  it  is  com- 
mon to  say  that  baptism  and  the  Lord1 8  Sup- 
per are  the  only  ordinances  appointed  by 
Christ  to  be  observed  by  his  churches. 
These  are  the  only  emblematic  and  com- 
memorative rites  enjoined  upon  his  disciples, 
by  which  they  are  to  be  distinguished,  and 
he  is  to  be  honored.  They  are  the  two 
symbols  and  witnesses  of  the  New  Cove- 
nant,  the  two  monuments  of  the  New  Dis- 
pensation. 


FOR    BAPTIST    CHTJBCHE8.  19 

Baptism  is  the  immersion,  or  dipping,  of 
a  candidate  in  water,  on  a  profession  of  his 
faith  in  Christ  and  on  evidence  of  regenera- 
tion ;  the  baptism  to  be  ministered  in,  or 
into  the  name  of  the  Father,  the  Son,  and 
Holy  Spirit.  It  represents  the  burial  and 
resurrection  of  Christ,  and  in  a  figure  de- 
clares the  candidate's  death  to  sin  and  the 
world,  and  his  rising  to  a  new  life.  It  also 
proclaims  the  washing  of  regeneration,  and 
professes  the  candidate's  hope  of  a  resurrec- 
tion from  the  dead,  through  him  into  the 
likeness  of  whose  death  he  is  buried  in  bap- 
tism. 

The  Lord's  Supper  is  a  provision  of  bread 
and  wine,  used  to  represent  the  body  and 
the  blood  of  Christ,  partaken  of  by  mem- 
bers of  the  church  assembled  for  that  pur- 
pose ;  in  which  service  they  commemorate 
the  love  of  Christ  exhibited  in  his  death  for 
them,  and  profess  their  faith  and  participa- 
tion in  the  merits  of  his  sacrifice  as  the  only 
ground  of  their  hope  of  eternal  life. 

Notb  1.— No  person  can  rightfully  or  properly  be- 
come &  church  member  except  he  be  first  baptized,  as 
the  distinguishing  mark  and  profession  of  his  disci* 
pleship. 

Notx  2. — The  Supper  is  a  church  ordinance,  and 
therefore  is  the  privilege  of  church  members  only. 


W  8TANDARD    MANUAL 

Therefore,  also,  since  baptism  precedes  church  mem- 
bership, it  must  precede  and  be  pre-requisite  to  the 
Lord's  Supper. 

Note  3. — Since  the  Supper  is  distinctively  a  church 
ordinance,  it  is  to  be  observed  by  churches  only,  and 
not  by  individuals  ;  neither  in  private  places,  nor  in 
sick  rooms,  nor  on  social  occasions,  and  not  by  com- 
panies of  disciples  other  than  churches.  But  a  church 
may  by  appointment,  and  in  its  official  capacity,  meet 
in  a  private  house,  a  sick  room,  or  wherever  it  may 
elect,  and  there  observe  the  Supper. 

Notk  4.— Both  ordinances  are  ordinarily  and  prop- 
erly administered  by  ordained  and  accredited  minis- 
ters ;  but  both  would  be  equally  valid  if  administered 
by  unordained  persons,  should  occasion  require  and 
the  church  so  direct.  As  to  the  qualifications  of  the 
administrator,  the  New  Testament  is  silent,  except 
that  he  should  be  a  disciple. 

Note  5. — As  to  the  time,  place,  and  frequency  of 
the  ordinances,  no  Scriptural  directions  are  given. 
These  are  left  optional  with  the  churches.  They  are 
usually  observed  on  Sundays,  but  not  necessarily. 
As  to  the  Supper,  our  churches  have  very  generally 
come  to  observe  it  on  the  first  Sunday  of  each  month. 

Notk  6. — The  participation  of  the  elements  in  the 
Supper  should  be  done  according  to  the  special  direc- 
tion of  Christ,  the  Head  of  the  body.  u  This  do  in 
remembrance  of  m«."  It  it  not,  therefore,  a  test  or 
token  of  Christian  fellowship,  except  incidentally. 
All  thought  and  sympathy  in  the  service  should  be 
centered  on  him  who  is  "  the  living  bread,"  and  not 
axed  on  others. 

Note  7. — The  ordinances  are  not  tacramenU,  as 
taught  by  some,  conveying  effectual  grace  to  the  soul 
and  Imparting  spiritual  life.  But  as  divinely  ap- 
pointed means  of  grace,  their  importance  must  no* 
be  undervalued.  They  cannot  be  neglected  without 
suffering  serious  harm  and  incurring  the  grave*t  re- 
sponsibility. 


FOB   BAPTIST   CHURCHES.  21 

Notb  6. — Baptism  Is  not  essential  to  salvation,  fer 
oar  churches  utterly  repudiate  the  dogma  of  "  bap- 
tismal regeneration  ''"  ;  but  it  is  essential  to  obedience, 
since  Christ  has  commanded  it.  It  is  also  essential  to 
a  public  confession  of  Christ  before  the  world,  and  to 
membership  in  the  church  which  is  his  body.  And  na 
true  lover  of  his  Lord  will  refuse  these  acts  of  obedi 
anee  and  tokens  of  affection 


STANDARD    MANUAL 


CHAPTER  IV. 

CHURCH    MEMBERSHIP. 

It  is  most  likely  that  in  the  Apostolic  ag« 
when  there  was  but  "  one  Lord,  one  faith, 
and  one  baptism,"  and  no  differing  denomi- 
nations existed,  the  baptism  of  a  convert 
by  that  very  act,  constituted  him  a  member 
of  the  church,  and  at  once  endowed  him 
with  all  the  rights  and  privileges  of  full 
membership.  In  that  sense,  "  baptism  was 
the  door  into  the  church."  Now,  it  is 
different ;  and  while  the  churches  are  desir- 
ous of  receiving  members,  they  are  wary 
and  cautious  that  they  do  not  receive 
unworthy  persons.  The  churches  therefore 
have  candidates  come  before  them,  make 
their  statement,  give  their  "  experience," 
and  then  their  reception  is  decided  by  a 
vote  of  the  members.  And  while  they  can- 
not become  members  without  baptism,  yet 
it  is  the  vote  of  the  body  which  admits 
them  to  its  fellowship  on  receiving  baptism. 


FOB    BAPTIST    CHURCHES.  28 

There  are  three  classes  of  candidates,  and 
modes  of  reception  to  membership. 

1.  By  baptism. — The  church  having  lis- 
tened to  the  religious  experience  of  the 
candidate,  and  being  satisfied  with  the  same, 
and  with  his  Christian  deportment,  votes  to 
receive  him  to  its  fellowship,  "on  being 
baptized." 

2.  By  letter. — The  candidate  presents  a 
letter  of  dismission  and  recommendation 
from  some  other  Baptist  church  with  which 
he  has  been  connected,  for  the  purpose  ot 
transferring  his  membership  to  this.  The 
church,  being  satisfied,  votes  to  receive  him 
into  fellowship. 

3.  By  experience. — Persons  having  been 
baptized,  but  for  some  reason  being  with- 
out membership  in  any  church,  wish  to  be 
received.  They,  giving  satisfactory  evi- 
dence of  Christian  character,  and  substan- 
tial agreement  in  matters  of  faith  and  prac- 
tice, are  received  by  vote,  as  in  other  cases, 

Notb  1. — Persons  cannot  be  received  to  member- 
ship on  the  credit  of  letters  from  other  denominations. 
8uch  letters  are,  however,  accepted,  as  certificates  of 
Christian  character,  and  of  church  standing. 

Notb  2.— -While  the  churches  do  not  require  candi- 
dates to  sign  any  creed,  confesaion,  or  articles  of 
faith,  yet  they  do  expect  a  substantial  agreement  la 


34  STANDARD    MANUAL 

matters  of  faith  and  practice  on  their  part  as  essential 
both  to  the  comfort  of  the  individual,  and  the  har- 
mony of  the  body. 

Notb  S. — Should  any  member  object  to  the  recep- 
tion of  a  candidate,  tuch  reception  should  be  deferred, 
in  order  to  consider  the  reasons  for  the  objection. 
Objections  judged  groundless  or  unreasonable  should 
not  prevent  the  reception  of  a  suitable  candidate  ;  yet 
no  one  should  be  received  except  by  a  unanimous  or 
nearly  unanimous  vote. 

Notb  4.  It  is  customary  for  candidates,  after  their 
experience  or  letters  have  been  presented,  to  retirs 
while  the  church  deliberates  and  acts  upon  their  case. 

Notb  5. — Any  member  in  good  standing,  is  entitled, 
at  any  time,  to  a  letter  of  dismission,  in  the  usual 
form,  with  which  to  unite  with  another  church  of  the 
same  faith  and  order. 

Notb  6. — Letters  are  usually  made  valid  for  six 
month*  only,  during  which  time  they  must  be  used,  if 
used  at  all.  But  if  held  longer,  they  may  be  renewed 
by  the  church,  if  satisfactory  reasons  are  given  for 
their  non-nse. 

Notb  7.— Each  one  receiving  a  letter  is  still  a  mem- 
ber of  the  church,  and  under  its  watcbcare  and  dis- 
cipline, until  his  letter  is  actually  received  by  another 
chsurch. 

Notb  8. — Letters  cannot  be  given  to  members  for 
the  purpose  of  uniting  with  churches  with  which  we 
are  net  in  fellowship.  But  any  member  is  entitled, 
at  any  time,  to  receive  a  certificate  of  standing,  and 
Christian  character. 

Not*  9. — No  member  can  withdraw  from  the  church, 
or  have  his  name  dropped,  or  at  his  own  request  be 
mcludcd  from  the  fellowship  of  the  body  without  due 
process  of  discipline. 

Notb  10. — Nor  can  a  member  have  a  letter  voted 


FOR    BAPTIST    CHURCHES,  2ft 

and  forced  upon  him  without  hi»  wish  and  consent 
Such  would  be  a  virtual  expulsion  from  the  body.  If 
worthy  to  receive  a  letter,  he  cannot  be  forced  out  of 
the  church  against  his  will. 

Notb  11. — Members  living  remote  from  the  church 
are  expected  to  unite  with  some  Baptist  church  near 
their  residence ;  or  give  satisfactory  reasons  for  not 
doing  so.  When  they  cannot  so  unite,  they  are  ex- 
pected to  report  themselves  to  the  church  at  least 
once  each  year,  and  contribute  to  its  support,  till  they 
cease  to  be  members. 

Notb  12. — Letters  of  dismission  may  be  revoked 
at  any  time  before  being  used,  if,  in  the  judgment  of 
the  church,  there  be  sufficient  cause  for  such  action, 

Notb  13.— Church  fellowship  will  be  withdrawn 
from  members  who  unite  with  other  denominations  ; 
because,  however  excellent  their  character,  or  sincere 
their  intentions,  they  have  broken  covenant  with  the 
church,  and  by  such  act  have  placed  themselvea 
beyond  the  limits  of  its  fellowship. 

Notb  14. — Persons  excluded  from  other  churches 
are  not  to  be  received  to  membership,  except  after  the 
most  careful  investigation  of  all  the  facts  in  the  case, 
and  not  unless  it  be  manifest  that  the  exclusion  w« 
unjustifiable,  and  that  the  church  excluding  persist- 
ently refuses  to  do  justice  to  the  excluded  member. 

Notb  15.— A  letter  is  usually  asked  for  and 
addressed  to  a  particular  church.  This  is  proper, 
but  not  always  necessary.  It  may  in  certain  cases  be 
asked  for,  and  given  "  to  any  church  of  the  same 
faith  and  order/'  Or  if  directed  to  one,  it  may  be 
presented  to,  and  received  by  another. 

Notb  16.— It  is  expected  that  all  pecuniary  liability 
to  the  church  will  be  canceled,  and  all  personal  diffi- 
culties in  the  church  will  be  settled  by  a  member, 
should  such  exist,  before  he  shall  receive  a  letter  « 
dismission. 


26  STANDARD   MANUAL 

Notb  17. — Each  member,  without  exception,  it  ex- 
pected  to  fill  Ma  place  in  the  church,  by  attendance 
on  its  appointments,  as  Providence  may  allow,  and 
also  to  contribute  of  his  means  for  the  pecuniary 
support  of  the  body,  according  to  his  ability.  If  in 
either  of  these  respects  he  fails,  and  refuses,  he  be- 
comes a  covenant-breaker,  and  is  subject  to  the  disci- 
pline of  the  body. 

Notb  18. — Persons  excluded  from  the  church  may 
oe  again  received  to  its  fellowship  on  satisfactory 
evidence  of  fitness.  This  is  called  reception  by  resto- 
ration, and  is  usually  so  entered  on  the  records,  and 
In  associational  reports. 

Notb  19. — It  is  neither  a  Christian  nor  an  honor- 
able course  for  a  church  to  grant  an  unworthy  mem- 
ber a  valid  letter,  and  send  him  to  another  church  as 
one  in  good  and  regular  standing,  in  order  to  be  rid 
of  a  disturber  of  the  peace,  or  to  avoid  the  trouble  of 
a  course  of  discipline. 

Notb  20. — No  church  is  obliged  to  receive  a  person 
to  membership,  simply  because  he  brings  a  valid 
letter  from  another  church.  Each  church  Is  to  be 
sole  judge  of  the  qualifications  of  persons  to  be 
received  to  its  fellowship. 


FOR    BAPTIST    CHURCHES.  27 


CHAPTER  V. 

CHURCH    DISCIPLINE. 

Church  members  are  supposed  to  be  re- 
generate persons  bearing  the  image  and 
cherishing  the  spirit  of  Christ,  in  whom  the 
peace  of  God  rules,  and  who  walk  and 
work  in  "  the  unity  of  the  Spirit,  and  the 
bond  of  peace."  But  unhappily,  even  the 
saints  are  sanctified  only  in  part,  and 
troubles  sometimes  arise  among  brethren. 
The  evil  passions  of  even  good  men  may 
triumph  over  piety,  and  partisan  strife  may 
destroy  the  peace  and  the  prosperity  of  the 
body  of  Christ.  All  this  should,  if  possi- 
ble, be  avoided.  Corrective  discipline  seeks 
to  heal  offenses ;  but  it  is  better  to  prevent 
them,  than  to  heal  them.  It  is,  however, 
better  to  heal  and  remove,  than  to  endure 
them. 

Now  these  offenses  and  occasions  of  dis- 
sension in  the  churches  arise  from  various 
causes,  and  are  largely  preventable.     Most 


ZO  STANDARD   MANUAL 

frequently    they    come    by    the    following 
means: 

1.  Because  of  the  too  suspicious  and 
sensitive  disposition  of  some  who  imagine 
themselves  wronged,  neglected,  or  in  some 
way  injured  ;  the  matter  being  chiefly  imagi- 
nary, and  without  any  real  foundation  in 
fact. 

2.  Because  the  pastor,  deacons,  and  in- 
fluential members  do  not  carefully  and  con- 
stantly enough  watch  the  beginnings  of 
strife,  and  rectify  the  evil  before  it  becomes 
serious. 

3.  Because  evil-doers  by  delay  become 
more  persistent  in  evil,  while  others  are 
drawn  into  the  strife,  and  contentious  parties 
insensibly  are  formed,  which  tend  to  divide 
the  church  into  hostile  factions. 

4.  Because  that  when  the  difficulty  be- 
comes chronic  and  deep-seated,  the  church 
is  likely  to  undertake  the  discipline  with 
judicial  severity,  and  not  in  the  spirit  of 
meekness,  in  which  the  spiritual  should  re- 
store the  erring. 

5.  Because  that  a  case  of  discipline  un- 
dertaken under  excitement  is  almost  certain 
to  be  wrongly  conducted.  Even  if  the  result 
reached  be  just  and  right,  the  method  by 


FOB    BAPTIST    CHUBCHEB.  29 

which  it  is  reached  is  likely  to  be  unwise, 
unjust,  and  oppressive  to  individuals,  pos- 
sibly producing  more  serious  and  more  last- 
ing evils  than  it  ha3  removed. 

Offenses  calling  for  discipline  are  usually 
considered  as  of  two  classes ;  private  or  per- 
sonal, and  public  or  general.  These  terms 
do  not  very  accurately  express  the  nature  of 
the  offenses,  but  they  are  in  common  use, 
and  capable  of  being  understood.  In  the 
administration  of  corrective  discipliney  the 
following  rules  and  principles  constitute  a 
correct  and  Scriptural  course  of  proceeding. 

PBIVATE   OFFENSES. 

Private  offenses  pertain  to  personal  diffi- 
culties between  individuals,  having  no  direct 
reference  to  the  church  as  a  body,  and  not 
involving  the  Christian  profession  at  large. 
In  such  cases,  the  course  prescribed  by  our 
Saviour  (Matt.  18  :  15-17)  is  to  be  strictly 
followed,  without  question  or  deviation. 

1.  First  step. — The  member  who  con- 
siders himself  injured  must  go  to  the 
offender,  tell  him  his  grief,  and  between 
themselves  alone,  if  possible,  adjust  and 
settle  the  difficulty.  "  If  thy  brother  shall 
trespass  against  thee,  go  and  tell  him  his 
8* 


90  STANDARD   MANUAL 

fault,  between  thee  and  him  alone."  Thie 
most  be  done,  not  to  charge,  upbraid-,  or 
condemn  the  offender,  but  to  win  him.  "  If 
he  shall  hear  thee,  thou  hast  gained  thy 
brother." 

2.  Second  step. — If  this  shall  fail,  then 
the  offended  member  must  take  one  01  two 
of  the  brethren  with  him  as  witnesses,  seek 
an  interview  with  the  offender,  and,  if  pos- 
sible, by  their  united  wisdom  and  piety, 
remove  the  offense  and  harmonize  the  dif- 
ficulty ,  "  But  if  he  will  not  hear  thee,  then 
take  with  thee  one  or  two  more,  that  in  the 
mouth  of  two  or  three  witnesses,  every  word 
may  be  established." 

3.  Tldrd  step. — If  this  step  should  prove 
unavailing,  then  the  offended  member  must 
tell  the  whole  matter  to  the  churchy  and 
leave  it  in  their  hands  to  be  disposed  of,  as 
to  them  may  seem  wisest  and  best.  "  And 
if  he  shall  neglect  to  hear  them,  tell  it  to 
the  church."  He  has  done  his  duty  and 
must  abide  by  the  decision  of  the  body 
which  assumes  this  responsibility. 

4.  The  result. — If  this  course  of  kindly 
Christian  labor  proves  finally  ineffectual, 
and  the  offender  shows  himself  incorrigible, 
excision  must  follow.     He  must  be  cut  off 


FOB    BAPTIST    CHURCHES.  81 

from  fellowship  in  the  church  whose  cove- 
nant he  has  broken,  and  whose  authority 
he  disregards.  "And  if  he  neglect  to  hear 
the  church,  let  hira  be  unto  thee  as  an 
heathen  man,  and  a  publican."  However 
painful  the  act,  the  church  must  be  faithful 
to  its  duty,  and  to  its  God. 

Note  1. — While  this  divine  rale  makes  it  obliga- 
tory on  the  offended  member  to  go  to  the  offender  and 
seek  a  reconciliation,  yet  much  more  is  it  obligatory 
on  the  offender  who  knows  that  a  brother  is  grieved 
with  him,  to  seek  such  an  one,  and  try  to  remove  the 
difficulty. 

Note  2.— The  matter  is  not  to  be  made  public  until 
these  three  steps  have  been  fully  taken,  and  have 
failed ;  and  then  to  be  made  public  only  by  telling 
the  church,  and  no  others. 

Note  8. — When  the  case  comes  before  the  church, 
tt  must  not  be  neglected,  nor  dropped,  but  judiciously 
pursued  until  the  difficulty  be  adjusted,  the  offense 
removed,  or  else  the  offender  be  disfellowshipped,  and 
put  away. 

PUBLIC    OFFENSES. 

Publio  offenses  are  not  against  any  one 
person  more  than  another,  but  are  such  as 
are  supposed  to  be  a  dishonor  to  the  church 
of  which  the  offender  is  a  member,  and  a 
reproach  to  the  Christian  profession.  They 
constitute  a  violation  of  the  code  of  Chris- 
tian morals,  if  not  of  our  common  worldly 
morals. 


32  STANDARD   MANUAL 

The  more  common  causes  of  this  class  of 
offenses  are  the  following :  False  doctrine 
(Gal.  1  :  9 ;  2  John  10),  disregard  of  au- 
thority (Matt.  18:17;  1  Thess.  6  :  14),  con- 
tention und  strife  (Rom.  16 :  17),  immoral 
conduct  (1  Cor.  5  :  11),  disorderly  walk 
(2  Thess.  3  :  6,  9),  covetous  spirit  (Eph.  5  : 
5  ;  1  Cor.  5:11),  arrogant  conduct  (3  John 
9),  going  to  law  (1  Cor.  6  :  6). 

The  following  constitutes  a  proper  and 
Scriptural   course   of    treatment    for    such 


1.  The  first  member  who  has  knowledge 
of  the  offense  should,  as  in  the  case  of  pri- 
vate offenses,  seek  the  offender,  ascertain  the 
facts,  and  attempt  to  reconcile  or  remove 
the  difficulty.  Not  till  he  has  done  this 
should  he  make  it  public,  or  bring  it  before 
the  church. 

2.  But  if  no  one  will,  or  can,  pursue  this 
course  of  personal  effort,  or  if  such  a  course 
proves  unsuccessful,  then  any  member  hav- 
ing knowledge  of  the  facts  should  confer 
with  the  pastor  and  deacons  as  to  the  best 
course  to  Be  pursued. 

3.  The  pastor  and  deacons  should,  by  the 
best  method  they  are  capable  of  devising, 
labor  to  adjust  the  matter  without  bringing 


FOB   BAPTIST    OHUBCHBS.  II 

it  into  the  church,  or  otherwise  making  it 
public. 

4.  But  if  their  efforts  fail,  or  if  the  cast 
be  already  public,  aud  a  reproach  and  scan- 
dal to  religion,  then  they  should  bring  it  to 
the  church,  and  it  should  direct  a  proper 
course  of  discipline. 

5.  The  church,  thus  having  the  case  be- 
fore it,  should  either  appoint  a  committee 
to  visit  the  offender,  or  cite  him  before  the 
body  to  answer  the  charge.  He  should  be 
allowed  to  hear  the  evidence  against  him, 
know  the  witnesses,  and  be  permitted  to  an- 
swer for  himself. 

6.  If  the  accused  disproves  the  charges, 
or  if  he  confesses  the  wrong,  makes  suitable 
acknowledgment,  and,  so  far  as  possible, 
reparation,  with  promise  of  amendment,  in 
all  ordinary  cases,  this  should  be  deemed 
satisfactory,  and  the  case  be  dismissed. 

7.  But  if,  after  patient,  deliberate,  and 
prayerful  labor,  all  efforts  fail  to  reclaim 
the  offender,  then,  however  painful  the  ne- 
cessity, the  church  must  withdraw  its  fel- 
lowship from  him,  and  put  him  away  from 
them. 

8.  If  the  case  be  one  of  flagrant  immor- 
ality, by  which  the  reputation  of  th*  %^\dy 


84  STANDARD   MANUAL 

if  compromised  and  the  Christian  name 
■candalized,  on  being  proven  or  confessed, 
the  hand  of  fellowship  may  be  at  once  with- 
drawn from  the  offender,  notwithstanding 
any  confessions  and  promises  of  amend- 
ment j  but  not  without  a  trial. 

The  church's  good  name  and  the  honor 
of  religion  demand  this  testimony  against 
evil.  He  may  be  subsequently  restored,  if 
suitably  penitent. 

Notk.  1. — All  discipline  should  be  conducted  in  the 
spirit  of  Christian  meekness  and  love,  with  a  desire 
to  remove  offenses  and  win  offenders.  It  must  also  he 
done  under  a  deep  sense  of  responsibility  to  maintain 
the  honor  of  Christ's  name,  the  purity  of  his  church, 
and  the  integrity  of  his  truth. 

Notk  2. — If  any  member  shall  persist  in  bringing  a 
private  grievance  before  the  church,  or  otherwiae 
make  it  public,  before  he  has  pursued  the  course  pre- 
scribed in  the  eighteenth  chapter  of  Matthew,  he 
becomes  himself  an  offender,  and  subject  to  the  disci- 
pline of  the  body. 

Not*  3. — When  private  difficulties  exist  among 
members,  which  they  cannot,  or  will  not  settle,  the 
church  should  consider  them  as  public  offenses,  and 
aa  such  dispose  of  them,  rather  than  suffer  the  per- 
petual Injury  which  they  inflict. 

Notb  4. — When  a  member  refers  to  the  church 
any  private  difficulty,  which  he  has  been  unable  to 
settle,  he  must  submit  it  wholly  to  the  disposition  of 
the  body,  and  abide  by  its  decision.  If  he  attempt! 
to  revive  and  prosecute  it  beyond  the  decision  of  the 


FOR   BAPTIST    OHUBCHS&  35 

church,  he  becomes  an  offender,  and  subject  to  disci- 

Not  i  5. — Any  member  tried  bj  the  church  has  the 
right  to  receive  copies  of  all  charges  against  him.  the 
names  of  his  accusers  and  the  witnesses,  both  of  wnom 
he  shall  hare  the  privilege  of  meeting  face  to  face, 
hearing  their  statements,  bringing  witnesses  on  his 
side,  and  answering  for  himself  before  the  body. 

Notb  6.— Every  member,  on  trial  or  excluded,  shall 
have  furnished,  at  his  request,  authentic  copies  of  all 
proceedings  had  by  the  church  in  his  case,  officially 
certified. 

Notb  7. — No  member  under  discipline  can  have  the 
right  to  bring  any  person,  not  a  member,  before  the 
church  as  his  advocate,  except  by  consent  of  the 
body. 

Notb  6. — In  every  case  of  exclusion,  the  charges 
against  the  member,  and  the  reasons  for  his  exclu- 
sion, should  be  accurately  entered  on  the  records  of 
the  church. 

Notb  9. — If  at  any  time  it  shall  become  apparent, 
or  seem  probable  to  the  church  that  it  has  for  any 
reason  dealt  unjustly  with  a  member,  or  excluded  hiss 
without  sufficient  cause,  it  should  at  once,  and  with- 
out  request,  by  concession  and  restoration,  so  far  as 
possible,  repair  the  Injury  it  has  done  him. 

Notb  10. — The  church  should  hold  itself  bound  to 
restore  to  its  fellowship  an  excluded  member  when- 
ever he  gives  satisfactory  evidence  of  repentance  arid 
reformation  consistent  with  godliness. 

Notb  11. — The  church  will  exercise  its  legitimate 
authority,  and  vindicate  its  honor  and  rectitude  is 
the  administration  of  discipline,  even  though  the 
member  should  regard  such  discipline  as  unjust  •? 
oppressive. 


86  STANDARD   MAJTUAL 

Koth  IS.— Nothing  can  bo  considered  a  just  and 
reasonable  cause  for  discipline,  except  what  is  for- 
bidden by  the  letter  or  the  spirit  of  Scripture.  And 
nothing  can  be  considered  a  sufficient  cause  for  dls- 
fellowship  and  exclusion,  except  what  Is  clearly  con- 
trary to  Scripture,  and  what  would  have  prevented 
the  reception  of  the  person  into  the  church,  had  it 
been  known  to  exist  at  the  time  of  his  reception. 


FOB    BAPTIST    CHUBCH] 


CHAPTER  VI. 

CASES   OF  APPEAL. 


Cases  of  difficulty  and  discipline  do 
sometimes  occur,  go  aggravated  in  their  na- 
ture or  so  complicated  in  their  treatment  that 
it  is  found  impossible  to  make  a  satisfactory 
settlement  by  ordinary  methods  ;  especially 
so  if  discipline  has  ended  in  exclusion.  The 
excluded  member  will  be  almost  sure  to 
think  he  has  been  dealt  with  unjustly,  and 
will  wish  for  some  redress ;  and  if  the  case 
has  been  of  long  standing  and  much  com- 
plicated, he  will  be  equally  sure  to  have 
others  sympathize  with  him  and  condemn 
the  action  of  the  church.  Now,  although 
the  presumption  is  that  the  church  has  done 
right,  and  is  justified  in  its  action,  the  pos- 
t&Uity  is  that  the  church  has  done  wrong, 
and  is  censurable  for  its  action. 

What  can  be  done  in  such  a  case  ? 

Wow  1.— On  the  New  Testament  theory  of  chorea 
ffoyernment,  the  action  of  the  indlridual  local  church 

4 


S3  STANDARD   MANUAL 

U  final.  There  is  no  power,  either  civil  or  ecclesiaa- 
tlcal,  that  can  reverse  its  decision  or  punish  it  for 
wrongdoing.  It  may  make  mistakes,  but  no  human 
tribunal  has  authority  to  compel  it  to  confess  or  cor- 
rect them. 

* 
Notb  2. — Councils,  if  appealed  to  for  redress,  have 
no  authority  ;  they  are  simply,  always,  and  everywhere 
sdvuory — that,  and  nothing  more.  They  can  express 
an  opinion,  and  give  advice ;  but  they  have  no  au- 
thority to  issue  decrees,  and  would  have  no  power  to 
enforce  them  if  they  should.1 

Notb  3. — Any  person  who  believes  himself  wronged 
by  church  action  has  the  inalienable  right  to  appeal 
to  the  church  for  a  new  hearing,  and,  failing  in  this, 
to  ask  the  counsel  and  advice  ox  brethren,  should  he 
see  fit  to  do  so. 

Now  observe — If  an  excluded  member 
believes  himself  unjustly  dealt  by,  and 
wishes  redress,  the  following  is  the  proper 
course  for  him  to  pursue  : 

1.  Apply  to  the  church  which  excluded, 
and  ask  a  re-hearing.  State  to  them  the 
grounds  of  his  complaint  and  the  evidence 
on  which  he  thinks  he  can  satisfy  them,  if 
a  fair  opportunity  for  being  heard  be  given 
him. 

2.  If  they  refuse  him  a  re-hearing,  let 
him  appeal  to  them  to  unite  with  him  in 
calling  a  mutual  council,  before  which  the 

1  For  t  more  oomprehensire  disouision  of  council*— what  the* 
aan,  *nd  what  they  oannot  do,  how  to  call.  and  how  to  cm 
eo  th«  "  Star  Book  on  Baptist  Council*." 


FOB    BAPTIST    CHUBCHE8.  89 

irhoie  case  shall  be  placed,  all  parties  to 
abide  by  its  decision. 

3.  If  a  mutual  council  be  declined  by 
the  church,  he  would  be  fully  justified, 
should  he  feel  so  inclined,  in  calling  an  ex 
parte  council,  before  which  he  should  place 
the  facts  and  seek  its  advice. 

4.  Or,  instead  of  calling  an  ex  parte  coun- 
cil, he  could  apply  to  some  other  church  to 
be  received  to  its  fellowship,  on  the  ground 
that  he  had  been  unjustly  excluded.  Should 
he  be  received  to  another  church,  that  would 
give  him  church  standing  and  fellowship 
again,  and  vindicate  him  so  far  as  any  eccle- 
siastical action  could  vindicate  him. 

6.  If  all  these  resorts  fail,  there  is  noth- 
ing left  but  for  him  to  wait  patiently  and 
bear  the  burden  of  his  wrong  until  Provi- 
dence opens  the  way  for  his  deliverance. 
He  may,  after  all,  conclude  that  he  himself 
was  more  in  fault  than  he  at  first  supposed, 
and  the  church  less  so. 

Not  a  4.—  An  ex  parte  council  should  not  be  called 
In  su;h  a  case  of  difficulty  until  all  efforts  hare  failed 
to  eecure  a  mutual  council ;  as  such  a  council,  It 
called,  would  probably  do  nothing  more  than  advise 
a  mutual  council  and  adjourn. 

Notb  5.— Any  church  can  well  afford  to  grant  a 
re-hearing  to  an  excluded  member.    It  would  be  Uj 


40  STANDARD   MANUAL 

the  Interest  of  peace,  justice,  and  reconciliation.  If 
the  church  be  right,  It  can  afford  to  be  generous. 

Not»  ft. — Any  church  hag  the  right  to  receive  a 
member  excluded  from  another  church,  since  each 
ehurch  is  sole  judge  of  the  qualification  of  persons 
received  to  Its  fellowship.  But  any  church  so  ap- 
pealed to  would  use  great  caution,  and,  with  due 
regard  to  its  own  peace  and  purity,  ascertain  all  the 
facts  in  the  case  before  taking  such  action. 

Not*  7. — If  a  mutual  council  be  called,  one-half 
the  messengers  and  members  are  to  be  chosen  by  the 
ihurch  and  one-half  by  the  aggrieved  party ;  but  the 
letter*  miisiw  calling  the  council  are  to  be  sent  out  by 
end  in  the  name  of  the  church,  and  not  of  the  ag- 
grieved party.  But  these  facts,  as  to  the  mutual  call, 
we  to  be  stated  in  the  letters. 

Nots  8. — A  church  excluding  a  member  has  no 
just  cause  of  complaint  against  another  church  for 
receiving  such  an  excluded  member,  since  the  one 
ihurch  is  just  as  independent  to  receive  one  whom  it 
ludges  worthy  of  fellowship,  as  the  other  is  to  exclude 
one  whom  it  judged  unworthy  of  fellowship. 


FOR    BAPTIST    CHURCHES.  41 


CHAPTER  VII. 

CHURCH   BUSINESS. 

The  business  meetings  of  a  church  should 
be  conducted  as  much  as  possible  in  the 
spirit  of  devotion,  and  under  a  sense  of  the 
propriety  and  sanctity  which  attaches  to  all 
the  interests  of  the  kingdom  of  Christ. 
Meetings  for  business  should  not  be  need- 
lessly multiplied,  nor  should  they  be  un« 
wisely  neglected.  It  may  not  be  wise  to 
insist  too  rigidly  on  the  observance  of  par- 
liamentary rules,  yet  it  is  still  worse  to  drift 
into  a  loose  unbusinesslike  way,  which 
wastes  time,  accomplishes  little,  and  doe* 
wrongly  much  that  is  done. 

ORDER   OF   BUSINESS. 

1.  The  meetings  to  be  opened  with  read- 
ing the  Scriptures,  singing,  and  prayer. 

2.  The  reading,  correction,  and  approval 
o£  the  minutes  of  the  preceding  meeting. 

3.  Unfinished    business,  or   such  as   the 
4* 


42  STANDARD    MANUAX 

minutes  present,  including  reports  of  oom- 
mittee  taken  in  order. 

4.  New  business  will  next  be  taken  up. 

Any  member   may  call   up  new  business. 

But  important  matters  should  not  be  pre- 

1  sented,  except  on  previous  consultation  with 

the  pastor  and  deacons. 


Notb  1. — The  pastor  is,  by  virtue  of  his  office,  mod- 
erator of  all  church  business  meetings.  If  he  be  not 
present,  or  do  not  wish  to  serve,  any  one  may  be 
elected  to  take  the  place. 

Notb  2. — All  business  meetings,  both  regular  and 
special,  should  be  announced  from  the  pulpit  one 
Sunday,  at  least,  before  they  are  held. 

Notb  8. — Special  meetings  for  business  may  be 
called  at  any  time,  by  consent  of  the  pastor  and  dea 
cons,  or  by  such  other  methods  as  the  church  itself 
may  direct. 

Notb  4.— Though  a  majority  usually  decides  ques- 
tions, yet  in  all  matters  of  special  importance  a  unan- 
imous, or  nearly  unanimous,  vote  should  be  secured. 

Notb  5.— Members  may  be  received,  and  letters  of 
dismission  granted,  either  at  the  business  church 
meeting,  the  covenant  meeting,  or  the  regular  weekly 
prayer  meeting,  the  church  so  directing.  Some  fixed 
method  should  be  observed. 

Notb  0.— Candidates  for  admission  to  membership 
will  be  expected  to  retire  from  the  meeting  when 
action  is  taken  on  their  reception.    . 

Notb  7. — No  persons,  except  members,  will  be  presv 
•nt  during  the  transaction  of  church  business*  If 
present,  tcey  may  be  asked  to  retire. 


FOR    BAPTIST    CHURCHES.  48 

Not*  8.— Although  the  church  should  endeavor  to 
do  nothing'  which  Its  members  will  be  ashamed  or 
afraid  to  hare  known  by  others,  yet  every  member  is 
bound,  by  the  honor  of  a  Christian,  not  to  publish 
abroad,  nor  disclose  to  those  without,  the  private 
affairs  and  business  transactions  of  the  body. 

RULES   OF    ORDER. 

The  following  constitute  the  generally 
accepted  rules  of  order  for  churches  and 
other  deliberative  bodies  in  business  pro- 
ceedings : 

Motions. 

1.  All  business  shall  be  presented  by  a 
motion,  made  by  one  member,  and  seconded 
by  another,  and  presented  in  writing  by  the 
mover,  if  so  required. 

2.  No  discussion  can  properly  be  had 
until  the  motion  is  made,  seconded,  and 
stated  by  the  chairman. 

3.  A  motion  cannot  be  withdrawn  after 
it  has  been  discussed,  except  by  the  unani- 
mous consent  of  the  body. 

4.  A  motion  having  been  discussed,  must 
be  put  to  vote,  unless  withdrawn,  laid  on 
the  table,  referred,  or  postponed. 

5.  A  motion  lost  should  not  be  recorded, 
except  so  ordered  by  the  body  at  the  time. 

6.  A  motion  lost  cannot  be  renewed  at  the 
lame  meeting,  except  by  unanimous  consent. 


44  STANDARD    MANUAL 

7.  A  motion  should  contain  but  one  dis- 
tinct proposition.  If  it  contains  more,  it 
must  be  divided  at  the  request  of  any  mem- 
ber, and  the  propositions  acted  on  sepa- 
rately. 

8.  Only  one  question  can  properly  be  be- 
fore the  meeting  at  the  same  time.  No  sec- 
ond motion  can  be  allowed  to  interrupt 
one  already  under  debate,  except  a  motion 
to  amend,  to  substitute,  to  commit,  to  post- 
pone, to  lay  on  the  table,  for  the  previous 
question,  or  to  adjourn. 

9.  These  subsidiary  motions  just  named 
cannot  be  interrupted  by  any  other  motion ; 
nor  can  any  other  motion  be  applied  to 
them,  except  that  to  amend,  which  may  be 
done  by  specifying  some  time,  place,  or  pur- 
pose. 

10.  Nor  can  these  motions  interrupt  or 
supersede  each  other ,'  only  that  a  motion  to 
adjourn  is  always  in  order,  except  while  a 
member  has  the  floor,  or  a  question  is  being 
taken,  and  in  some  bodies  even  then. 

Amendments. 
1.  Amendments  may  be  made  to  resolu- 
tions in  three  ways :  By  omitting,  by  adding, 
or  by  substituting  words  or  sentence*. 


FOB    BAPTIST    CHUBCHES.  40 

2.  An  amendment  to  an  amendment  maj 
be  made,  but  is  seldom  necessary,  and  should 
be  avoided. 

3.  No  amendment  should  be  made  which 
essentially  changes  the  meaning  or  deiiigD 
of  the  original  resolution. 

4.  But  a  substitute  may  be  offered,  which 
may  change  entirely  the  meaning  of  the  res- 
olution under  debate. 

6.  The  amendment  must  first  be  discussed 
and  acted  on,  and  then  the  original  resolu- 
tion as  amended. 


Speaking. 

1.  Any  member  desiring  to  speak  on  a 
question  should  rise  in  his  place,  and  address 
the  moderator,  confine  his  remarks  to  the 
question,  and  avoid  all  unkind  and  disre- 
spectful language. 

2.  A  speaker  using  improper  language, 
introducing  improper  subjects,  or  otherwise 
out  of  order,  should  be  called  to  order  by 
the  chairman,  or  any  member,  and  must 
either  conform  to  the  regulations  of  the 
body,  or  take  his  seat. 

3.  A  member  while  speaking  can  allow 
others  to  ask  questions,  or  make  explana- 


40  STANDARD   MANUAL 

tions ;  but  if  he  yields  the  floor  to  another, 
he  cannot  claim  it  again  as  his  right. 

4.  If  two  members  rise  to  speak  at  the 
same  time,  preference  is  usually  given  to 
the  one  farthest  from  the  chair,  or  to  the 
one  opposing  the  question  under  discussion. 

5,  The  fact  that  a  person  has  several 
times  arisen,  and  attempted  to  get  the  floor, 
gives  him  no  claim  or  right  to  be  heard. 
Nor  does  a  call  for  the  question  deprive  a 
member  of  his  right  to  speak. 

Voting. 

1.  A  question  is  put  to  vote  by  the  chair- 
man having  first  distinctly  re-stated  it,  that 
all  may  vote  intelligently.  First,  the  af- 
firmative, then  the  negative  is  called ;  each 
so  deliberately  as  to  give  all  an  opportunity 
of  voting.  He  then  distinctly  announces 
whether  the  motion  is  carried,  or  lost 

2.  Voting  is  usually  done  by  "  aye  "  and 
"  no,"  or  by  raising  the  hand.  In  a  doubt- 
ful case  by  standing  and  being  counted. 
On  certain  questions  by  ballot. 

3.  If  the  vote,  as  announced  by  the 
chairman,  is  doubted,  it  is  called  again, 
usually  by  standing  to  be  counted. 

4.  All  members  should  vote,  unless  for 


FOB    BAPTIST    CHUBCHE8.  47 

reasons  excused ;  or  unless  under  dis- 
cipline, in  which  case  they  should  take  no 
part  in  the  business. 

5.  The  moderator  does  not  usually  vote, 
except  the  question  be  taken  by  ballot ;  but 
when  the  meeting  is  equally  divided,  he  is 
expected,  but  is  not  obliged  to  give  the 
casting  vote. 

6.  When  the  vote  is  to  be  taken  by 
ballot,  the  chairman  appoints  tellers,  to  dis- 
tribute, collect,  and  count  the  ballots. 

Committees. 

1.  Committees  are  nominated  by  the 
chairman,  if  so  directed  by  the  body,  or  by 
any  member;  and  the  nomination  is  con- 
firmed by  a  vote  of  the  body.  More  com- 
monly the  body  directs  that  all  committees 
shall  be  appointed  by  the  chairman,  in 
which  case  no  vote  is  needed  to  confirm. 

2.  Any  matter  of  business,  or  subject 
under  debate,  may  be  referred  to  a  com- 
mittee, with  or  without  instructions.  The 
committee  make  their  report,  which  is  the 
result  of  their  deliberations.  The  body 
then  takes  action  on  the  report,  and  on 
any  recommendations  it  may  contain. 

3.  The  report  of  a  committee  is  accepted 


48  STANDARD   MANUAL 

by  a  vote,  which  acknowledges  their  services, 
and  takes  the  report  before  the  body  for  its 
action.  Afterward,  any  distinct  recom- 
mendation contained  in  the  report  is  acted 
on,  and  may  be  adopted  or  rejected. 

4.  Frequently,  however,  when  the  recom- 
mendations of  the  committee  are  of  a 
trifling  moment  or  likely  to  be  generally 
acceptable,  the  report  is  accepted  and  adopted 
by  the  same  vote. 

5.  A  report  may  be  recommitted  to  the 
committee,  with  or  without  instructions ;  or 
that  committee  discharged,  and  the  matter 
referred  to  a  new  one,  for  further  considera- 
tion, so  as  to  present  it  in  a  form  more 
likely  to  meet  the  general  concurrence  of 
the  body. 

6.  A  committee  may  be  appointed  with 
power  for  a  specific  purpose.  This  gives 
them  power  to  dispose  conclusively  of  the 
matter,  without  further  reference  to  the  body. 

7.  The  first  named  in  the  appointment 
of  a  committee  is  by  courtesy  considered 
the  chairman.  But  the  committee  has  the 
right  to  name  its  own  chairman. 

8.  The  member  who  moves  the  appoint- 
ment of  a  committee  is  usually  tban^V  *-* 
necessarily,  named  its  chairman 


FOB    BAPTIST    CHUBCHBS.  49 

9.  Committees  of  arrangement,  or  foi 
other  protracted  service,  report  progress 
from  time  to  time,  and  are  continued  until 
their  final  report,  or  until  their  appointment 
expires  by  limitation. 

10.  A  committee  is  discharged  by  a  vote, 
when  its  business  is  done,  and  its  report  ac- 
cepted. But  usually,  in  routine  business,  a 
committee  is  considered  discharged  by  the 
acceptance  of  its  report. 

Standing  Committee. 

A  committee  appointed  to  act  for  a  given 
period  or  during  the  recess  of  the  body  is 
called  a  standing  committee.  It  has  charge 
of  a  given  department  of  business  assigned 
by  the  body,  and  acts  either  with  power, 
under  instructions,  or  at  discretion,  as  may 
be  ordered.  A  standing  commiteee  is  sub- 
stantially a  minor  board,  and  has  its  own 
chairman,  secretary,  records,  and  times  of 
meeting. 

Appeal. 

The  moderator  announces  all  votes,  and 
decides  all  questions  as  to  rules  of  proceed- 
ing, and  order  of  debate.     But  any  member 
who  is  dissatisfied  with  his  decisions  may 
6 


Si  STAJTDABD   MANUAL 

appeal  from  them  to  the  body.  The  mod- 
erator then  puts  the  question,  "Shall  the 
decision  of  the  chair  be  sustained  f"  The 
vote  of  the  body,  whether  negative  or  af- 
firmative, is  final.  The  right  of  appeal  is 
undeniable,  but  should  not  be  resorted  to 
on  trivial  occasions. 

Previous  Question, 
Debate  may  be  cut  short  by  a  vote  to 
take  the  previous  question.  This  means  that 
the  original,  or  main  question  under  discus- 
sion, be  immediately  voted  on,  regardless  of 
amendments  and  secondary  questions,  and 
without  further  debate.  Usually  a  two- 
thirds  vote  is  necessary  to  order  the  pre- 
vious question. 

1.  If  the  motion  for  the  previous  ques- 
tion be  carried,  then  the  main  question  must 
be  immediately  taken,  without  further  de- 
bate. 

2.  If  the  motion  for  the  previous  ques- 
tion be  lost,  the  debate  proceeds,  as  though 
no  such  motion  had  been  made. 

3.  If  the  motion  for  the  previous  ques- 
tion be  lost,  it  cannot  be  renewed  with  refer- 
ence to  the  same  question,  during  the 
session. 


FOB   BAPTIST    CHURCHES.  51 

To  Lay  on  the  Table. 
Immediate  and  decisive  action  on  any 
question  under  discussion  may  be  deferred, 
by  a  vote  to  lay  on  the  table  the  resolution 
pending.  This  disposes  of  the  whole  sub- 
ject for  the  present,  and  ordinarily  is  in 
effect  a  final  dismissal  of  it.  But  any  mem- 
ber has  the  right  subsequently  to  call  it  up; 
and  the  body  will  decide  by  vote  whether, 
or  not,  it  shall  be  taken  from  the  table. 

1.  Sometimes,  however,  a  resolution  is 
laid  on  the  table  for  the  present,  or  until  a 
specified  time,  to  give  place  to  other  business. 

2.  A  motion  to  lay  on  the  table  must 
apply  to  a  resolution,  or  other  papers.  An 
abstract  subject  cannot  be  disposed  of  in 
this  way. 

Postponement. 
A  simple  postponement  is  for  a  specified 
time  or  purpose,  the  business  to  be  resumed 
when  the  time  or  purpose  is  reached.  But 
a  question  indefinitely  postponed  is  considered 
as  finally  dismissed. 

Not  Debatable. 
Certain  motions,  by  established  usage,  are 
not  debatable,  but  when  once  before  the  body, 
must  be  taken  without  discussion. 


52  STANDARD   MANUAL 

These  are :  The  previous  question,  for  wv 
definite  postponement,  to  commit,  to  lay  on  the 
table,  to  adjourn. 

But  when  these  motions  are  modified  by 
some  condition  of  time,  place,  or  purpose, 
they  become  debatable,  and  subject  to  the 
rules  of  other  motions ;  but  debatable  only  in 
respect  to  the  time,  place,  or  purpose  which 
brings  them  within  the  province  of  debate. 

A  body  is,  however,  competent,  by  a  vote, 
to  allow  debate  on  all  motions. 

To  Reconsider. 

A  motion  to  reconsider  a  motion  pre- 
viously passed  must  be  made  by  one  who 
voted  for  the  motion  when  it  passed. 

If  the  body  votes  to  reconsider,  then  the 
motion  or  resolution  being  reconsidered 
stands  before  them  as  previous  to  its  passage, 
and  may  be  discussed,  adopted,  or  rejected. 

A  vote  to  reconsider  should  be  taken  at 
the  same  session  at  which  the  vote  reconsid- 
ered was  passed,  and  when  there  are  as 
many  members  present. 

Be  Discussed. 
If,  when  a   question   is  introduced,  any 
member  objects  to  its  discussion,  as  foreign, 


FOB    BAPTIST    CHUBCHE8.  W 

profitless,  or  contentious,  the  moderator 
ihould  at  once  put  the  question,  "  Shall  this 
motion  be  discussed  f  "  If  this  question  be 
decided  in  the  negative,  the  subject  must  be 
dismissed. 

Order  of  the  Day. 
The  body  may  decide  to  take  up  some 
definite  business  at  a  specified  time.  That 
business  therefore  becomes  the  order  of  the 
day,  for  that  hour.  When  the  time  men- 
tioned arrives,  the  chairman  calls  the  busi- 
ness, or  any  member  may  demand  it,  with 
or  without  a  vote ;  and  all  pending  ques- 
tions are  postponed  in  consequence. 

Point  of  Order. 
Any  member  who  believes  that  a  speaker 
is  out  of  order,  or  that  discussion  is  pro- 
ceeding improperly,  may  at  any  time  rise  to 
a  point  of  order.  He  must  distinctly  state 
his  question  or  objection,  which  the  moder- 
ator will  decide. 

Privileges. 
Questions  relating  to  the  rights  and  priv- 
ilege* of  members  are  of  primary  import- 
ance, and,  until  disposed  of,  take  precedence 
6» 


54  STANDARD    MAJtTUAL 

of  all  other  business,  and  supersede  all  other 
motions,  except  that  of  adjournment. 

Rule  Suspended, 
A  rule  of  order  may  be  suspended  by  a 
vote  of  the  body,  to  allow  the  transaction 
of  business  necessary,  but  which  could  not 
otherwise  be  done  without  a  violation  of 
such  rule. 

Filling  Blanks. 
Where  different  numbers  are  suggested 
for  filling  blanks,  the  highest  number,  great- 
est  distance,  and   longest   time   are   usually 
voted  on  first. 

Adjournment. 

1.  A  simple  motion  to  adjourn  is  always 
in  order,  except  while  a  member  is  speak- 
ing, or  when  taking  a  vote.  It  takes  pre- 
cedence of  all  other  motions,  and  is  not 
debatable. 

2.  In  some  deliberative  bodies,  a  motion 
to  adjourn  is  in  order  while  a  speaker  has 
the  floor,  or  a  vote  is  being  taken,  the  busi- 
ness to  stand,  on  reassembling,  precisely  as 
when  adjournment  took  place. 

3.  A   body  may  adjourn   to   a  specific 


FOR    BAPTIST    CHURCHES.  56 

tune;  but  if  no  time  be  mentioned,  the 
axed,  or  usual  time  of  meeting,  is  under- 
stood. If  there  be  no  fixed,  or  usual  time 
of  meeting,  then  an  adjournment  without 
iate  is  equivalent  to  a  dissolution. 


M  BTATOABD   MANUAL 

CHAPTER  VIII. 

CHRISTIAN   DOCTRINE. 

All  evangelical  churches  profess  to  tak* 
the  Holy  Scriptures  as  their  only  and  suffi- 
cient guide  in  matters  of  religious  faith  and 
practice.  Baptists,  especially,  claim  to  have 
no  authoritative  creed  except  the  New  Testa- 
ment. It  is  common,  however,  for  the 
churches  to  have  formulated  statements  of 
what  are  understood  to  be  the  leading  Chris- 
tian doctrines,  printed  and  circulated  among 
their  members.  These  are  not  uniform 
among  the  churches,  but  are  in  substantial 
agreement  as  to  the  doctrines  taught.  In- 
deed, each  church  is  at  liberty  to  prepare  its 
own  confession,  or  have  none  at  all ;  no  one 
form  being  held  as  binding  and  obligatory 
on  the  churches  to  adopt.  Members,  on 
being  received  to  fellowship,  are  not  re- 
quired to  subscribe  or  pledge  conformity 
to  any  creed -form,  but  are  expected  to  yield 
substantial  agreement  to  that  which  the 
church  with  which  they  unite  has  adopted. 


FOR    BAPTIST    CHURCHES.  57 

Inere  are  two  Confessions  which  have 
gained  more  general  acceptance  than  any 
others,  and  are  now  being  widely  adopted 
by  the  churches  over  the  country.  As  to 
substance  of  doctrine,  they  do  not  essentially 
differ.  That  known  as  the  New  Hampshire 
Confession  is  commonly  used  by  the  churches 
North,  East,  and  West ;  while  that  known 
as  the  Philadelphia  Confession,  is  very  gen- 
erally in  use  in  the  South  and  Southwest. 
The  former  is  much  more  brief,  and  for  that 
reason  preferred  by  many.  The  other  it 
substantially  the  London  Confession  of 
Faith,  published  by  English  Baptists  in 
1689.  It  is  much  more  full  in  statement 
than  the  other,  and  is  higher  in  its  tone  as 
to  the  doctrines  of  grace. 

American  Baptists  are  decidedly  Calvin- 
istic  as  to  substance  of  doctrine,  but  moder- 
ately so,  being  midway  between  the  ex- 
tremes of  Arminianism  and  Antinomianism. 
Though  diversities  of  opinion  may  incline  to 
either  extreme,  the  "  general  atonement M  view 
is  for  the  most  part  held,  while  the  "  par- 
ticular atonement"  theory  is  maintained  by 
not  a  few.  The  freedom  of  the  human  will 
is  declared,  while  the  sovereignty  of  divine 
grace,   and  the   absolute   necessity   of  the 


58  STANDARD   MANUAL. 

Spirit's  work  in  faith  and  salvation  are 
maintained.  They  practice  "  strict  commu- 
nion," as  do  their  mission  churches  in 
foreign  lands.  In  Great  Britain  Baptists 
are  sharply  divided  between  "strict  and 
free  communion,"  and  between  the  particu- 
lar and  the  general  atonement  theories. 

The  New  Hampshire  Confession  with  a 
few  verbal  changes,  is  here  inserted.  A 
part  of  the  proof  texts  usually  accompany- 
ing these  articles  are,  for  want  of  space, 
omitted.1 


AKTICLES  OF  FAITH. 

I.      THE  SCRIPTURES. 

We  believe  that  the  Holy  Bible  was  writ- 
ten by  men  divinely  inspired,  and  is  a  perfect 
treasure  of  heavenly  instruction  j1  that  it  has 
God  for  its  author,  salvation  for  its  end,  and 
truth  without  any  mixture  of  error  for  its 
matter;*  that  it  reveals  the  principles  by 
which  God  will  judge  us  ;•  and  therefore  is, 
and  shall  remain  to  the  end  of  the  world, 
the  true  centre  of  Christian  union,  and  the 

i  For  a  fuller  account  of  these  Confeuions,  eee  the 
Church  Direotory." 


FOB    BAPTIST    CHURCHES.  59 

supreme  standard  by  which  all  human  con- 
duct, creeds,  and  opinions  should  be  tried. 

1 2  Tim.  8  :  16, 17.  All  Scripture  Is  given  by  Inspiration  of 
God,  and  is  profitable  for  doctrine,  for  reproof,  for  correction, 
for  instruction  in  righteousness ;  that  the  man  of  God  mar  be 
perfect,  thoroughly  furnished  unto  all  good  works.  Also,  2  Pet. 
1 :  21 ;  2  Sam.  23  :  2  ;  Acts  1 :  16. 

*  ProT.  30  :  5,  6.  Every  word  of  God  is  pure.  Add  thou  not 
unto  his  words,  lest  he  reprove  thee,  and  thou  be  found  a  liar. 
Also,  John  17  :  17;  Rev.  22  :  18, 19;  Bom.  3  :  4. 

*  Rom.  2  :  12.  As  many  as  hare  sinned  in  the  law,  shall  be 
judged  by  the  law.  John  12  :  47,  48.  If  any  man  hear  my 
words— the  word  that  I  have  spoken,  the  same  shall  judge  him 
in  the  last  day.    Also,  1  Cor.  4 : 3,  4 ;  Luke  10  :  10-16 ;  12  :  47,4* 

II.      THE   TRUE   GOD. 

We  believe  the  Scriptures  teach  that  there 
is  one,  and  only  one,  living  and  true  God, 
an  infinite,  intelligent  Spirit,  whose  name  is 
Jehovah,  the  Maker  and  Supreme  Ruler 
of  Heaven  and  Earth:1  inexpressibly  glo- 
rious in  holiness,2  and  worthy  of  all  possible 
honor,  confidence,  and  love;8  that  in  the 
unity  of  the  Godhead  there  are  three  per- 
sons, the  Father,  the  Son,  and  the  Holy 
Ghost;4  equal  in  every  divine  perfection, 
and  executing  distinct  but  harmonious  offices 
in  the  great  work  of  redemption. 

*  John  4  :  24.  God  is  a  Spirit.  Ps.  147  :  5.  His  understanding 
b  infinite.  Ps.  88  :  18.  Thou  whose  name  alone  is  JEHOVAH, 
art  the  Most  High  over  all  the  earth.  Heb.  8:4;  Bom.  1 :  20 ; 
Jer.  10 :  10. 

*  Exod.  16  :  11.  Who  is  like  unto  thee— glorious  in  holiness  f 
Urn.  f  :  8 ;  1  Peter  1 :  16, 16 ;  Bev.  4  :  6-8. 


00  STAHDABD   MANUAL 

•Murk  12 :  80.  Thou  •halt  lore  the  Lord  thy  God  with  all 
thy  heart,  and  with  ell  thy  soul,  end  with  ell  thy  mind,  end 
with  ell  thy  strength.  Ber.  4:11.  Thou  art  worthy,  O  Lord 
io  receive  glory,  end  honour,  end  power.    Matt.  10 :  87  ;  Jar,  2 : 

«  Matt  28  :  It .  Go  ye  therefore  end  teach  all  nations,  baptla- 
kng  them  in  the  name  of  the  Father,  end  of  the  Son,  end  of  the 
Holy  Ghost.    John  15  :  26 ;  1  Cor.  12  :  4-6. 

JUL      THE   TALL   OF   MAN. 

We  believe  the  Scriptures  teach  that  man 
was  created  in  holiness,  under  the  law  of  his 
Maker;1  but  by  voluntary  transgresson  fell 
from  that  holy  and  happy  state;*  in  conse- 
quence of  which  all  mankind  are  now  sin- 
ners,1 not  by  constraint  but  choice ;  being 
by  nature  utterly  void  of  that  holiness  re- 
quired by  the  law  of  God,  positively  inclined 
to  evil ;  and  therefore  under  just  condemna- 
tion4 without  defense  or  excuse.* 

1  Gen.  1 :  27.  God  created  man  in  hie  own  image.  Gen.  1 :  8L 
And  God  taw  everything  that  he  had  made,  and  behold,  it  wae 
rery  good.    EocL  7  :  29  ;  Acta  17  :  26 ;  Gen.  2  :  16. 

•  Gen.  8  :  6-24.  And  when  the  woman  aaw  that  the  tree  wae 
good  for  food,  and  that  it  was  pleasant  to  the  eyes,  and  a  tree 
to  be  desired  to  make  one  wise ;  she  took  of  the  fruit  thereof 
and  did  eat ;  and  gare  also  unto  her  husband  with  her,  and  he 
did  eat.    Bom.  5  :  12. 

*  Bom.  5  :  19.  By  one  man's  disobedience  many  were  made 
sinners.    John  8  :  6;  Ps.  51 :  5;  Bom.  5  :  15-19;  8  :  7. 

*  Eph.  2  :  8.  Among  whom  also  we  all  had  our  oonYersation  in 
times  past  in  the  lusts  of  our  flesh,  fulfilling  the  desires  of  the 
aesh  and  of  the  mind;  and  were  by  nature  the  children  of 
wrath  even  as  others. 

•  Back.  18  :  19,  20.  The  soul  that  sinneth  it  shall  die.  Bom. 
1 :  ».  So  that  they  are  without  excuse.  Bom.  8  :  19.  That 
every  mouth  may  be  stopped  and  all  the  world  may  become 
guilty  before  God.    Gal.  8  :  22. 


FOR    BAPTIST    CHURCHES.  fl 


IV.      THE  WAY  OF  SALVATION, 

We  believe  the  Scriptures  teach  that  the 
salvation  of  sinners  is  wholly  of  grace  j J 
through  the  mediatorial  offices  of  the  Sod 
of  God ;  *  who,  according  to  the  will  of  the 
Father,  became  man,  yet  without  sin ;  • 
honored  the  divine  law  by  his  personal 
obedience,  and  by  his  death  made  a  full 
atonement  for  our  sins-;  4  that  having  risen 
from  the  dead,  he  is  now  enthroned  in 
heaven ;  and  uniting  in  his  wonderful  per- 
son the  tenderest  sympathies  with  divine 
perfections,  he  is  every  way  qualified  to  be 
a  suitable,  a  compassionate  and  an  all-suffi- 
cient Saviour.  • 

i  Eph.  3:8.  By  grace  ye  are  sayed.  Matt.  18 :  11 ;  1  John  4: 
10;  1  Cor.  8:  8-7;  Acts  15: 1L 

I  John  8 :  16.  For  God  so  lored  the  world  that  he  gare  hie 
onlr  begotten  Son,  that  whosoever  heliereth  in  him  should  not 
perish,  oat  hare  everlasting  Ufa. 

•  PhiL  2:  6,  7.  Who  being  in  the  form  of  God.  thought  It 
not  robbery  to  be  equal  with  God:  but  made  himself  of  no 
reputation,  and  took  upon  him  the  form  of  a  ■errant,  and  wai 
made  In  the  likeness  of  men. 

•  lea.  88:  4,  8.  He  was  wounded  for  ear  transgressions,  he 
waa  bruised  for  our  iniquities ;  the  chastisement  of  our  peso* 
was  upon  him ;  and  with  his  stripes  we  are  healed. 

•  Heb.  7 :  26.  Wherefore  he  is  able  also  to  sure  them  to  the 
uttermost  that  oome  unto  God  by  him,  seeing  he  •rex  lrreth  te 
make  intercession  for  them.  CoL  2 :  9.  For  in  him  dwellath 
all  the  fulness  of  the  Godhead  bodily. 

6 


€3  STANDARD   MANUAL 


V.      JUSTIFICATION. 

We  believe  the  Scriptures  teach  that  the 
great  gospel  blessing  which  Christ  *  secures 
to  such  as  believe  in  him  is  justification ; ' 
that  justification  includes  the  pardon  of 
sin/  and  the  gift  of  eternal  life  on  principles 
of  righteousness ;  that  it  is  bestowed,  not  in 
consideration  of  any  works  of  righteousness 
which  we  have  done,  but  solely  through 
faith  in  Christ ;  by  means  of  which  faith 
his  perfect  righteousness  is  freely  imputed 
to  us  by  God ;  *  that  it  brings  us  into  a 
state  of  most  blessed  peace  and  favor  with 
God,  and  secures  every  other  blessing  need- 
ful for  time  and  eternity. 8 

i  John  1:18.  Of  his  fulness  hare  all  we  receded.  Bph. 
1:8. 

«  Acts  13 :  89.  By  Mm  all  that  bclierc  are  justified  from  all 
things.    Is*,  8:11,  12;  Rom.  5:  1. 

>  Rom.  5  :  9.  Being  Justified  by  his  blood,  we  shall  be  eared 
from  wrath  through  him.    Zeoh.  18 : 1 ;  Matt.  9:8;  Act*  10:  48 

«  Bom.  8: 19.  By  the  obedience  of  one  shall  many  be  made 
righteous.    Bom.  8:  24-28;  4:  28-36;  Uohn  2: 12. 

•  Bom.  5 : 1,  2.  Being  justified  by  faith,  we  hare  peace  with 
God,  through  our  Lord  Jesus  Christ :  by  whom  also  we  hare 
access  by  faith  into  this  grace  wherein  we  stand,  and  rejoice 
in  hope  of  the  glory  of  God. 

VI.   THE  FKEENESS  OF  SALVATION. 

We  believe  the  Scriptures  teach  that  the 
blessings  of  salvation  are  made  free  to  all 


FOB    BAPTIST    CHUBCHE8.  63 

by  the  gospel : l  that  it  is  the  immediate 
duty  of  all  to  accept  them  by  a  cordial, 
penitent,  and  obedient  faith  ;*  and  that 
nothing  prevents  the  salvation  of  the  great- 
est sinner  on  earth  but  his  own  determined 
depravity  and  voluntary  rejection  of  the 
gospel;8  which  rejection  involves  him  in 
an  aggravated  condemnation. 4 

1  Is*.  66 : 1.  Ho.  every  one  that  thirsteth,  come  ye  to  the 
waters.  Bev.  22 :  17.  Whosoever  will  let  him  take  the  water 
of  life  freely. 

*  Acts  17 :  30.  And  the  times  of  this  ignorance  God  winked 
at,  hut  now  commandeth  all  men  everywhere  to  repent.  Bom, 
16:  26 ;  Mark  1 :  15 ;  Rom.  1 :  15-17. 

8  John  5 :  40.  Ye  will  not  oome  to  me,  that  ye  might  hare 
life.    Matt.  23:  37;  Bom.  9:32. 

«  John  3: 19.  And  this  Is  the  condemnation,  that  light  is 
oome  into  the  world,  and  men  loved  darkness  rather  than 
light  because  their  deeds  were  evil.  Matt  11 :  20 ;  Luke  19 :  27 ; 
IThess.  1:8. 

VH.      REGENERATION. 

We  believe  the  Scriptures  teach  that  in 
order  to  be  saved,  men  must  be  regenerated, 
or  born  again;1  that  regeneration  consists 
in  giving  a  holy  disposition  to  the  mind ;  * 
that  it  is  effected  in  a  manner  above  our 
comprehension  by  the  Holy  Spirit,  in  con- 
nection with  divine  truth, s  so  as  to  secure 
our  voluntary  obedience  to  the  gospel ; 4 
and  that  its  proper  evidence  appears  in  the 


64  STANDARD   MANUAL 

holy  fruits  of  repentance,  faith,  and  newness 
of  life.1 

1  John  8 :  3.  Verily,  rerily,  I  say  unto  thee,  except  a  ma& 
he  born  again,  he  cannot  see  the  kingdom  of  God.  JohnS: 
6,  T;  1  Cor.  1:  14;  Ber.  8:^-9;  ReT.  21:  27. 

*  2  Cor.  5:  17.  If  any  man  be  in  Christ,  he  la  a  new  creature. 
Back.  36 :  28 ;  Dcut,  30:  6 ;  Bom.  2 :  28,  29. 

•  John  8 :  8.  The  wind  blowetb  where  it  listeth,  and  thoo 
bearcat  the  sound  thereof,  but  canst  not  tell  whence  it  cometh, 
and  whither  it  goeth ;  so  is  every  one  that  is  born  of  the 
Spirit    John  1 :  13 ;  James  1 :  10-18 ;  1  Cor.  1 :  80 ;  Phil.  2 :  13. 

«  1  Peter  1 :  22 :  26.  Ye  hare  purified  your  souls  in  obeying 
the  truth  through  the  Spirit.  1  John  5:1;  Eph.  4 :  20-24 ;  Cot 
3 : 9-11. 

»  Eph.  5 :  9.  The  fruit  of  the  Spirit  is  in  all  goodness  and 
righteousness,  and  truth.  Bom.  8:8,  Gal.  5:  18-23;  Enh. » 
14-21 ;  Matt.  3 :  8-10  ;  7 :  20 ;  1  John  5  :  4, 18. 

VIII.      REPENTANCE   AND    FAITH. 

We  believe  the  Scriptures  teach  that  re- 
pentance and  faith  are  sacred  duties,  and 
also  inseparable  graces,  wrought  in  the  soul 
by  the  regenerating  Spirit  of  God  ; l  where- 
by being  deeply  convinced  of  our  guilt, 
danger,  and  helplessness,  and  of  the  way  of 
salvation  by  Christ,1  we  turn  to  God  with 
unfeigned  contrition,  confession,  and  suppli- 
cation for  mercy ;  at  the  same  time  heartily 
receiving  the  Lord  Jesus  as  our  prophet, 
priest,  and  king,  and  relying  on  him  alone 
as  the  only  and  all-sufficient  Saviour.  * 

» Mark  1 :  15.  Repent  ye,  and  beliere  the  gospeL  Acts  11 : 
18.    Then  hath  Goo  also  to  the  Gentiles  granted  repentanet 


FOB    BAPTIST    CHURCHES  65 


■ato  life.    fiph.  2:8.    By  grace  ye  are  saved  through  faith; 
and  that  not  of  yourselves ;  it  is  the  gift  of  God.    1  John  8 :  L 

*  John  16  :  S.    He  will  reprove  the  world  of  sin,  and  of  right* 
eousness,  and  of  judgment.   Acta  11 :  38.    Then  Peter  eaid  unto 
them,  Repent,  and  be  baptized  every  one  of  yon  in  the 
of  Jesus  Christ  for  the  remission  of  sins.    Acts  16  :  80,  81. 


•  Romans  10:9-11.  If  thou  shalt  confess  with  thy  m 
the  Lord  Jesus,  and  shalt  believe  in  thy  heart  that  God  hath 
ra'-wjd  him  from  the  dead,  thou  shalt  be  saved.  Acts  3  :  22,  28 ; 
Heb.  4  :  14. 

ix.    god's  purpose  op  grace. 

We  believe  the  Scriptures  teach  that  elec- 
tion is  the  eternal  purpose  of  God,  accord- 
ing to  which  he  graciously  regenerates,  sanc- 
tifies, and  saves  sinners ; *  that  being  per- 
fectly consistent  with  the  free  agency  of 
man,  it  comprehends  all  the  means  in  con- 
nection with  the  end ;  *  that  it  is  a  most 
glorious  display  of  God's  sovereign  good- 
ness ; s  that  it  utterly  excludes  boasting,  and 
promotes  humility ; 4  that  it  encourages  the 
use  of  means ;  that  it  may  be  ascertained 
by  its  effects  in  all  who  truly  accept  of 
Christ  * ;  that  it  is  the  foundation  of  Chris- 
tian assurance ;  and  that  to  ascertain  it  with 
regard  to  ourselves  demands  and  deserves 
the  utmost  diligence.6 

1 2  Tim  1:8.1.    But  he  thou  partaker  of  the  affliction*  of  the 
gospel,  according  to  the  power  of  God ;  who  hath  saved  as  and 
sailed  us  with  a  holy  calling,  not  according  to  our  works,  but 
to  his  own  purpose  and  grace  which  was  gWen  as  i» 


Oerist  Jesus  before  the  world  beean. 
8* 


STANDAKD    MANUAL 


>S  Thee*.  2  :  13, 14.  Bat  we  are  bound  to  fire  thanks  aiwayt 
to  God  for  you,  brethren  beloved  of  the  Lord,  because  God 
hath  from  the  beginning  chosen  you  to  salvation,  through 
aanetification  of  the  Spirit  and  belief  of  the  truth ;  w  hereunto 
he  called  you  by  our  gospel,  to  the  obtaining  of  the  glory  of  our 
Lord  Jesus  Christ. 

8 1  Cor.  4  :  7.  For  who  maketh  thee  to  differ  from  another  f 
and  what  hast  thou  that  thou  did«t  not  receive?  Now  if  thou 
didst  receive  it,  why  dost  thou  glory  as  if  thou  hadst  not  re- 
ceived it  ?    1  Cor.  1 :  26-31 ;  Rom.  8  :  27. 

« 2  Tim.  2  :  10.  Therefore  I  endure  all  things  for  the  electa' 
sake,  that  they  also  may  obtain  the  salvation  which  is  in  Christ 
Jesus  with  eternal  glory.    1  Cor.  9  :  22;  Rom.  8  :  28-30. 

*  1  These.  4  :  10.  Knowing,  brethren  beloved,  your  election 
of  God. 


•  2  Peter  1 :  10, 11.    Wherefore  the  rather,  brethren,  giTe  dill- 

Ssnce  to  make  your  calling  and  election  sure.    PhiL8:12; 
eh  6  :  11. 


snce  to  make  your  calling  and  election  sure. 
X.    SANGTIFICATION. 


We  believe  the  Scriptures  teach  that  sanc- 
tification  is  the  process  by  which,  according 
to  the  will  of  God,  we  are  made  partakers 
of  his  holiness ; *  that  it  is  a  progressive 
work ;  *  that  it  is  begun  in  regeneration ; 
that  it  is  carried  on  in  the  hearts  of  believ- 
ers by  the  presence  aud  power  of  the  Holy 
Spirit,  the  Sealer  and  Comforter,  in  the  con- 
tinual use  of  the  appointed  means — espe- 
cially |the  word  of  God — self-examination, 
self-denial,  watchfulness,  and  prayer  ; 8  and 
in  the  practice  of  all  godly  exercises  and 
duties. 4 

i 1  Thees.  4  :  8.  For  this  is  the  will  of  God,  even  yoor  sanotift- 
Ation.  1  Thees.  5 :  23.  And  the  very  God  of  peace  sanctify 
ron  wholly.    2  Cor.  7  : 1;  18  :  9;  Eph.  1 :  4. 


FOR    BAPTIST    CHURCHES.  67 

•FroY.  4  :  18.  The  path  of  the  just  is  as  the  shining  light, 
which  shine th  more  and  more,  unto  the  perfect  day. 

•Phil.  1 :  12, 13.  Work  out  your  own  salvation  with  fear  and 
trembling,  for  it  is  God  which  worketh  in  you  both  to  will  and 
to  do,  of  his  good  pleasure.  Eph.  4  :  11, 12 ;  1  Peter  2  :  2 ;  2 
Peter  8  :  18;  2  Cor.  13  :  5;  Luke  11 :  35;  9  :  23;  Matk  26  :  ilj 
Eph.  6  :  18 ;  4  :  30. 

*  1  Tim  4 :  7.    Exercise  thyself  unto  godliness. 

XI.      PERSEVEKANCE   OF    SAINTS. 

We  believe  the  Scriptures  teach  that  such 
as  are  truly  regenerate,  being  born  of  the 
Spirit,  will  not  utterly  fall  away  and  perish, 
but  will  endure  unto  the  end ;  *  that  their 
persevering  attachment  to  Christ  is  the 
grand  mark  which  distinguishes  them  from 
superficial  professors  ; 8  that  a  special  Provi- 
dence watches  over  their  welfare ; '  and  that 
they  are  kept  by  the  power  of  God  through 
faith  unto  salvation. 4 

JJohn  8:81.  Then  said  Jesus,  If  ye  contiue  in  my  word, 
then  are  ye  my  disciples  indeed.    1  John  2  :  27,  28. 

>  John  2  :  19.  They  went  out  from  us,  but  they  were  not  ©J 
us ;  for  if  they  had  been  of  us,  they  would  no  doubt  have  con- 
tinued with  us ;  but  they  went  out  that  it  might  be  made  mani- 
fest that  they  were  not  all  of  us. 

8  Rom.  8:28.  And  we  know  all  things  work  together  foi 
good  unto  them  that  love  God,  to  them  who  are  the  called  ac- 
cording to  his  purpose.    Matt.  6  :  80-83 ;  Jer.  32  .  40. 

*  Phil.  1:6.  He  who  hath  begun  a  good  work  in  you  wiB 
perform  it  until  the  day  of  Jesus  Christ.    PhiL  2  :  12, 18. 

in.      THE   LAW   AND   GOSPEL. 

We  believe  the  Scriptures  teach  that  the 
law  of  God  is  the  eternal  and  unchangeable 


6fe  STANDARD    MANUAL 

rule  of  his  moral  government ; l  that  it  if 
holy,  just,  and  good  ;  '  and  that  the  inability 
which  the  Scriptures  ascribe  to  fallen  men 
to  fulfill  its  precepts  arises  entirely  from 
their  sinful  nature ; '  to  deliver  them  from 
which,  and  to  restore  them  through  a  Medi- 
ator to  unfeigned  obedience  to  the  holy  law, 
is  one  great  end  of  the  gospel,  and  of  th« 
means  of  grace  connected  with  the  establish- 
ment of  the  visible  church.4 

I  Bom.  8  :  81.  Do  we  make  roid  the  law  through  frith r  God 
forbid.  Yea,  we  establish  the  law  Matt.  5  :  17;  Luke  18  :  17  j 
Rom.  8:20;  4:15. 

*  Rom.  7  :  12.  The  law  is  holy,  and  the  commandment  holy, 
and  jnst,  and  good.    Rom.  7  :  7, 14,  22 ;  OaL  8  :  21 ;  Ps.  119. 

•Rom.  8  :  7,  8.  The  carnal  mind  is  enmity  against  God ;  tot 
It  is  not  subject  to  the  law  of  God,  neither  indeed  can  be.  So 
then  they  that  are  in  the  flesh  cannot  please  God. 

«  Rom.  8  :  2,  4.  For  the  law  of  the  Spirit  of  life  in  Christ 
Jesus  hath  made  me  free  from  the  law  of  sin  and  death.  For 
what  the  law  could  not  do,  in  that  it  was  weak  through  the 
flesh,  God  sending  his  own  Son  in  the  likeness  of  sinful  flesh, 
and  for  sin,  condemned  sin  in  the  flesh :  that  the  righteousness 
of  the  law  might  be  fulfilled  in  ns,  who  walk  not  alter  the  flesh 
bat  after  the  Spirit. 

XIII.      A   GOSPEL  CHURCH. 

We  believe  the  Scriptures  teach  that  » 
visible  Church  of  Christ  is  a  company  of 
baptized  believers,1  associated  by  covenant 
in  the  faith  and  fellowship  of  the  gospel  • l 
observing  the  ordinances  of  Christ;*  gov- 
erned   by   his   laws ; 4   and   exercising   the 


FOB    BAPTIST    CHUBOHBS.  68 

gifts,  rights,  and  privileges  invested  in  them 
by  his  word ;  *  that  its  only  scriptural  offi- 
cers are  bishops  or  pastors,  and  deacons,* 
whose  qualifications,  claims,  and  duties  are 
defined  in  the  Epistles  to  Timothy  and 
Titus. 

»  Acts  2  :  41. 42.  Then  they  that  gladly  received  Ma  word 
were  baptized ;  and  the  same  day  there  were  added  to  these 
about  three  thousand  souls. 

*2  Cor.  8  :  5.  They  first  gave  their  own  solve*  to  the  Lord, 
and  unto  us  by  the  will  of  God. 

» 1  Cor.  11 :  2.  Now  I  praise  you,  brethren,  that  ye  remain- 
ber  me  in  all  things,  a  ad  keep  the  ordinances  as  I  delivered 
them  to  you. 

« Matt.  28  :  20.  Teaching  them  to  observe  all  things  what- 
soever I  have  commanded  you.    John  14  :  15. 

* 1  Cor.  14 :  12.  Seek  that  ye  may  excel  to  the  edifying  of  the 
church. 

•Phil.  1 : 1.  With  the  bishops  and  deacons.  Acta  14  :  28; 
15:22.    lTim.3.    Titus  1. 


XIV.      CHRISTIAN   BAPTISM. 

We  believe  the  Scriptures  teach  that 
Christian  baptism  is  the  immersion  in  water 
of  a  believer  in  Christ, i  into  the  name  of 
the  Father,  and  Son,  and  Holy  Ghost;* 
to  show  forth  in  a  solemn  and  beautiful  em- 
blem his  faith  in  the  crucified,  buried,  and 
risen  Saviour,  with  its  effect,  in  his  death  to 
sin  and  resurrection  to  a  new  life ; 8  that  it 
is  prerequisite  to  the  privileges  of  a  church 
relation,  and  to  the  Lord's  Supper.4 


Hi)  STANDARD    MANUAL 


i  Acts  8:36-39.  And  the  eunuch  said,  See,  here  is 
what  doth  hinder  me  to  be  baptized?  And  Philip  said,  If  thon 
believest  with  all  thy  heart,  thou  mayest.  .  .  .  And  they  went 
down  into  the  water,  both  Philip  ana  the  eunuch,  and  he  bap- 
tised him.    Matt.  3  :  5,  6 ;  John  3  :  22,  23 ;  4  :  1,  2 ;  Matt.  28  :  19. 

•Matt.  18  :  19.  Baptizing  them  in  the  name  of  the  Father 
and  of  the  Son,  and  of  the  Holy  Ghost.  Acts  10  :  47,  48:  Gal. 
8:27,28. 

•  Rom.  6  :  4.    Therefore  we  are  buried  with  him  by  baptism 
Into  death ;  that  like  as  Christ  was  raised  from  the  dead  by  the 
'  the  Father,  even  so  we  also,  should  walk  in  newness 
Col.  2 :  12. 


rlory  of 
of  life. 

*  Acts  2  :  41,  42.  Then  they  that  gladly  received  his  word 
were  baptized,  and  there  were  added  to  them,  the  same  day, 
about  three  thousand  souls.  And  they  continued  steadfastly 
In  the  apostles'  doctrine  and  fellowship,  and  in  breaking  of 
bread,  and  in  prayers.    Matt.  28  :  19,  20. 

XV.      THE   LORD'S   SUPPER. 

We  believe  the  Scriptures  teach  that  the 
Lord's  Supper  is  a  provision  of  bread  and 
wine,  representing  Christ's  body  and  blood, 
partaken  of  by  the  members  of  the  church 
assembled  for  that  purpose,1  in  commemora- 
tion of  the  death  of  their  Lord,8  showing 
their  faith  and  participation  in  the  merits 
of  his  sacrifice,  their  dependence  on  him 
for  spiritual  life  and  nourishment,*  and  their 
hope  of  life  eternal  through  his  resurrection 
from  the  dead  ;  its  observance  to  be  pre- 
ceded by  faithful  self-examination.4 

i  Lake  22  :  19,  20.  And  he  took  bread,  and  gave  thanks  and 
brake,  and  gave  unto  them,  saying,  This  is  my  body,  which  Is 
given  for  you ;  this  do  in  remembrance  of  me.  Likewise  the 
tup  after  supper,  saying,  This  cup  is  the  new  testament  in  ay 
blood,  which  is  shed  for  you.  Mark  14  :  20-26 ;  Matt.  26 :  27-30; 
1  Cor.  11  :  27-80 ;  1  Cor.  10  :  16. 


FOR   BAPTIST   CHURCHES,  71 


■  i  Cor.  11 :  36.  For  as  oft  as  ye  eat  this  bread,  and  drink 
this  ©up,  ye  do  shew  the  Lord's  death  until  he  come.  Matt. 
K:90. 

» John  5  :  85,  54,  56.  Jesus  said  unto  them,  I  am  the  bread 
of  life.  Whoso  eateth  my  flesh  and  drinketh  my  blood  hath 
eternal  life.  He  that  eateth  my  flesh  and  drinketh  my  blood 
dwelleta  in  me,  and  I  in  him, 

*  1  Cor.  11 :  28.  But  let  a  man  examine  himself,  and  so  let 
trim  eat  of  that  bread,  and  drink  of  that  cup.  Acta  2  :  42,  46 ; 
20  :  7, 11. 

XVI.      THE   LORD'S    DAY. 

We  believe  the  Scriptures  teach,  that. the 
first  day  of  the  week  is  the  Lord's  Day,1 
and  is  to  be  kept  sacred  to  religious  pur- 
poses s  by  abstaining  from  all  secular  labor, 
except  works  of  mercy  and  necessity  ;  *  by 
the  devout  observance  of  all  the  means  of 
grace,  both  private  and  public;4  and  by 
preparation  for  that  rest  that  remaineth  for 
the  people  of  God. 

*  Acts  20  :  7.  On  the  first  day  of  the  week,  when  the  disciples 
came  together  to  break  bread,  Paul  preached  to  them. 

>  Exod.  20  :  8.  Remember  the  Sabbath  Day,  to  keep  It  holy. 
Rev.  1 :  10.    I  waa  in  the  Spirit  on  the  Lord's  Day.    Ps.  118 :  24. 

» lea.  58  :  13, 14.  If  thou  turn  away  thy  foot  from  the  Sab- 
bath, from  doing  thy  pleasure  on  my  holy  day ;  and  call  the 
Sabbath  a  delight,  the  holy  of  the  Lord  honourable ;  and  shalt 
honour  him,  not  doing  thine  own  ways,  nor  finding  thine  own 

Bleasure,  nor  speaking  thine  own  words ;  then  shall  thou  de- 
ght  thyself  in  the  Lord,  and  I  will  cause  thee  to  ride  upon 
the  high  places  of  the  earth,  and  feed  thee  with  the  heritage  of 
Jacob.    Isa.56:2-8. 

*  Heb.  10 :  24, 25.  Not  forsaking  the  assembling  of  yourselYea 
together,  as  the  manner  of  some  is.  Acta  13  :  44  The  next 
Babbath  Day  came  almost  the  whole  city  together  to  hear  th* 
word  of  God. 


78  STANDARD    MANUAL 


XVII.      CIVIL   GOVERNMENT. 

We  believe  the  Scriptures  teach  that  civi 
government  is  of  divine  appointment,  for 
the  interest  and  good  order  of  human  so- 
ciety ;  *  and  that  magistrates  are  to  be  prayed 
for,  conscientiously  honored,  and  obeyed  ;  * 
except  only  in  things  opposed  to  the  will  of 
our  Lord  Jesus  Christ,8  who  is  the  only 
Lord  of  the  conscience,  and  the  Prince  of 
the  kings  of  the  earth.4 

1  Bom.  13  : 1-7.  The  powers  that  be  are  ordained  of  God 
For  rulers  are  not  a  terror  to  good  works,  but  to  the  evil 

•  Matt.  22  :  21.  Render  therefore  unto  Csesar  the  things  that 
are  Csesar's,  and  unto  God  the  things  that  are  God's.  Titus 
1:1;  1  Peter  2:  13;  lTim.2:l-8. 

»  Acta  5  :  29.  We  onght  to  obey  God  rather  than  man.  Matt. 
10  :  28.  Fear  not  them  which  kill  the  body,  but  are  not  able  to 
kill  the  soul.    Dan.  8  :  15-18  ;  6  :  7,  10;  Acts  4  :  18-20. 

*Matt.  23  :  10.  Ye  have  one  Master,  even  Christ.  Rev.  10: 
14.  And  he  hath  on  his  vesture  and  on  his  thigh  a  name  writ* 
ten,  Krse  or  kings  and  Loan  op  lords.  Ps,  72  :  11 ;  Pi.  2 ; 
Rom.  14  : 0-13. 

XVIII.      RIGHTEOUS   AND   WICKED. 

We  believe  the  Scriptures  teach  that  there 
is  a  radical  and  essential  difference  between 
the  righteous  and  the  wicked ; 1  that  such  only 
as  are  regenerate,  being  justified  through 
faith  in  Jesus  Christ  and  sanctified  by  the 
Spirit  of  God,  are  truly  righteous  in  his 
esteem  ;  *  while  all  such  as  continue  in  im- 


FOR    BAPTIST    CHURCHES.  73 

penitence  and  unbelief  are,  in  his  sight, 
wicked  and  under  the  curse ;  *  and  this  dis- 
tinction holds  among  men,  both  in  and  after 
death.4 

1  Mai.  8  :  18.  Ye  shall  discern  between  the  righteous  and  tut 
wicked ;  between  him  that  servetb  God  and  him  that  serretlt 
him  not  Prov.  12:26;  Isa.5:20;  Gen.  18  :  23  ;  Jer.  16  :  19  : 
Acts  10:  84,  85;  Bom.  6  ;  16. 

a  Bom.  1 :  17.  The  just  shall  live  by  faith.  1  John  2  :  29.  It 
re  know  that  he  is  righteous,  ye  know  that  every  oue  that 
doeth  righteousness  is  born  of  him.  1  John  3:7;  Bom.  6  :  18, 
12;  1  Cor.  11 :  82;  Prov.  11 :  31;  1  Peter  4  :  17, 18. 

*  1  John  5  :  19.  And  we  know  that  we  are  of  God,  and  the 
whole  world  lieth  in  wickedness.  Gal.  3  :  10.  As  many  as  are 
of  the  works  of  the  law,  are  under  the  curse.  John  3  :  36 ;  Iaa. 
67:21;  Ps.  10:4;  Isa.  56  :  6,  7. 

« Prov.  14:32.  The  wicked  is  driven  away  in  his  wicked- 
ness, but  the  righteous  hath  hope  in  his  death.  Luke  16  :  25. 
Thou  in  thy  lifetime  receivedBt  thy  good  things,  and  likewise 
Lazarus  evil  things ;  but  now  he  is  comforted,  and  thou  art 
tormented.  John  8  :  21-24 ;  Prov.  10  :  24 ;  Luke  12  :  4,  6;  11 . 
13-26 ;  John  12  :  25,  26:  Eccl.  3  :  17. 


XIX.      THE   WORLD   TO   OOME. 

We  believe  the  Scriptures  teach  that  the 
~  of  the  world  is  approaching ; x  that  at 
the  last  day  Christ  will  descend  from 
heaven,8  and  raise  the  dead  from  the  grave 
for  final  retribution  j 3  that  a  solemn  separ- 
ation will  then  take  place ;  *  that  the  wicked 
will  be  adjudged  to  endless  sorrow,  and  the 
righteous  to  endless  joyj*  and  that  this 
judgment  will  fix  forever  the  £nal  state  of 


74  STANDARD   MANUAL 

men  in  heaven  or  hell  on  principles  of  right- 


» 1  Peter  4  :  7.  But  the  end  of  all  things  is  at  hand ;  t»  ye 
therefore  sober,  and  watoh  unto  prayer.  1  Cor.  7  :  29-81 :  Hab. 
1:  10-12;  Matt.  24:36. 

1  AoU  1 :  11.  This  same  Jesus  which  is  taken  up  from  yon 
into  heaven,  shall  so  come  in  like  manner  as  ye  have  seen  him 
So  into  heaven. 

•Acts  24:  15.  There  shall  be  a  resurrection  of  the  dead, 
both  of  the  just  and  unjust.  1  Cor.  IS  :  12-58;  Luke  14  :  14; 
Dan.  12 :  2. 

*Matt.  18:49.  The  angels  shall  come  forth,  and  sevr<r  the 
wicked  from  among  the  just.  Matt.  13  :  37-43;  24:80,31; 
25:31-83. 

'Matt.  25  :  35-41.  And  these  shall  go  away  into  everlasting 
punishment,  but  the  righteous  into  life  eternal.  Rev.  22  :  11. 
He  that  is  unjust,  let  him  be  unjust  still ;  and  he  which  if 
filthy,  let  him  be  filthy  still ;  and  he  that  is  righteous,  let  him 
b«  ri'gnteous  still ;  and  he  that  is  holy,  let  him  De  holy  still.  1 
Cor.  6  :  9,  10 ;  Mark  9  :  43-48. 

•2  Thess.  1  :  6-12.  Seeing  it  is  a  righteous  thing  with  God 
to  recompense  tribulations  to  them  who  trouble  you,  and  to 
you  who  are  troubled,  rest  with  us  .  .  .  when  he  shall  oome  to 
be  glorified  in  his  saints,  and  to  be  admired  in  all  them  that 
believe.  Heb.  6  :  1.  2 ;  1  Cor.  4:5;  Acts  17  :  31 ;  Rom.  2  :  2-16, 
Rev.  20  :  11. 12 ;  1  John  2  :  28  ;  4  :  17.  2  Peter  3  :  11, 12.  Seeing 
then  that  all  these  things  shall  be  dissolved,  what  manner  ox 
persons  ought  ye  to  be  in  all  holy  conversation  and  godliness, 
looking  for  and  hasting  unto  the  coming  of  the  day  of  God? 

COVENANT. 

Having  been,  as  we  trust,  brought  by 
divine  grace  to  embrace  the  Lord  Jesus 
Christ,  and  to  give  ourselves  wholly  to  him, 
we  do  now  solemnly  and  joyfully  covenant 
with  each  other  to  walk  together  is 

HIM,  WITH  BROTHERLY  LOVE,  to  his  glory, 


FOR   BAPTIST   CHURCHES.  76 

as  our  common  Lord.  We  do,  therefore,  in 
his  strength,  engage — 

That  we  will  exercise  a  Christian  care 
and  watchfulness  over  each  other,  and  faith- 
fully warn,  exhort,  and  admonish  each  other 
as  occasion  may  require: 

That  we  will  not  forsake  the  assembling 
of  ourselves  together,  but  will  uphold  the 
public  worship  of  God  and  the  ordinances 
of  his  house : 

That  we  will  not  omit  closet  and  family 
religion  at  home,  nor  neglect  the  great  duty 
of  religiously  training  our  children,  and 
those  under  our  care,  for  the  service  of 
Christ  and  the  enjoyment  of  heaven : 

That,  as  we  are  the  .light  of  the  world, 
and  the  salt  of  the  earth,  we  will  seek  divine 
aid,  to  enable  us  to  deny  ungodliness  and 
every  worldly  lust,  and  to  walk  circum- 
spectly in  the  world,  that  we  may  win  the 
souls  of  men : 

That  we  will  cheerfully  contribute  of  our 
property,  according  as  God  has  prospered 
us,  for  the  maintenance  of  a  faithful  and 
evangelical  ministry  among  us,  for  the  sup- 
port of  the  poor,  and  to  spread  the  gospel 
over  the  earth  : 

That  we  will  in  all  conditions,  even  till 


76  BTANDABD    MANITAL 

death,  gtrive  to  live  to  the  glory  of  him 
who  hath  called  us  out  of  darkness  into  his 
marvelous  light. 

"  And  may  the  God  of  peace,  who  brought 
again  from  the  dead  our  Lord  Jesus,  that 
great  Shepherd  of  the  sheep,  through  the 
blood  of  the  everlasting  covenant,  make  us 
perfect  in  every  good  work  to  do  his  will, 
working  in  us  that  which  is  well  pleasing 
in  his  sight  through  Jesus  Christ,  to  whom 
be  glory,  for  ever  and  ever.     Amen." 


FOB    BAPTIST    CHURCHES.  77 


CHAFTER  IX. 

OPTIONAL  8TANDING   RESOLUTIONS. 

A  Christian  church  should  be  the  un- 
compromising friend  of  all  virtue,  and  the 
determined  enemy  of  all  vice.  Public 
morality  and  social  purity  should  find  in  it 
an  open  and  earnest  advocate  and  defender. 
Churches  should  bear  in  mind  that  Chris- 
tian morality,  which  constitutes  their  rule 
of  life,  claims  a  much  higher  standard  than 
the  morality  of  worldly  society  about  them. 
Therefore  their  deportment  should  be  such 
as  to  have  a  good  report  of  them  that  are 
without,  and  command  the  respect  of  the 
world.  Iu  all  this  the  pastor  should  be  the 
wise  but  decided  and  courageous  teacher, 
leader  and  exemplar  for  his  people. 

There  are  certain  questions  of  moral 
reform  and  social  recreation  with  reference 
to  which  the  churches  are  often  much  per- 
plexed, but  with  reference  to  which  they 
should  have  settled  convictions,  and  hold  s 


78  STANDARD   MANUAL 

well-defined  attitude.  It  is  not  wise  to  put 
definitions  and  restrictions  touching  intem- 
perance, card  playing,  theatre  going,  danc- 
ing, and  the  like,  into  covenants  or  articles 
of  faith.  A  bettei  way  is  for  the  church, 
after  due  consideration,  to  pass  standing 
resolutions  on  the  subject,  to  be  placed  on 
its  records  as  a  guide  to  future  action. 
Something  like  the  following,  to  be  varied 
at  the  option  of  the  body,  would  serve  as  a 
declaration  of  principles: 

1.  Resolved,  That  this  church  expects 
every  member  to  contribute  statedly  for  its 
pecuniary  support,  according  to  his  ability, 
as  God  has  prospered  him,  and  that  a  re- 
fusal to  do  this  will  be  considered  a  breach 
of  covenant. 

2.  Resolved,  That  this  church  will  entertain 
and  contribute  statedly  to  Home  and  For- 
eign Missions,  and  to  other  leading  objects 
of  Christian  benevolence,  approved  of  and 
supported  by  our  denomination. 

3.  Resolved,  That  the  religious  education 
of  the  young  and  Bible  study  as  repre- 
sented in  Sunday-school  work  commend 
themselves  to  our  confidence,  and  we  will, 
to  the  extent  of  our  ability,  give  them  our 
sympathy  and  our  aid,  by  both  our  persona] 


FOR    BAPTIST    CHURCHES.  79 

co-operation  and  contributions,  and  ex- 
pressed appreciation  of  all  their  legitimate 
aims  and  work. 

4.  Resolved,  That  in  our  opinion,  the  use 
of  intoxicating  drinks  as  a  beverage,  and 
also  the  manufacture  and  sale  of  the  same 
for  such  a  purpose,  are  contrary  to  Christian 
morals,  injurious  to  personal  piety,  and  a 
hindrance  to  gospel  truth,  and  that  persons 
so  using,  making  or  selling,  are  thereby  dis- 
qualified for  membership  in  this  church. 

5.  Resolved,  That  we  emphatically  dis- 
countenance and  condemn  the  practice  of 
church  members  frequenting  theatres  and 
other  similar  places  of  public  amusements, 
as  inconsistent  with  a  Christian  profession, 
detrimental  to  personal  piety,  and  pernicious 
in  the  influence  of  its  example  on  others. 

6.  Resolved,  That  the  members  of  this 
church  are  earnestly  requested  not  to  pro- 
vide for,  take  part  in,  or  by  any  means  en- 
courage dancing  or  card  playing ;  but  in  all 
consistent  ways  to  discountenance  the  same 
as  a  hindrance  to  personal  godliness  in  their 
associations  and  tendencies,  and  an  offense 
to  brethren  whom  we  should  not  willingly 
grieve. 


86  STANDARD    MANUAL 

CHAPTER  X. 

BAPTISM  CONSIDEBED. 

What  is  Christian  baptism?  This  is 
the  gravest  question  which  enters  into  the 
baptismal  controversy.  Other  questions  of 
moment  there  are  in  connection  with  it, 
touching  the  design,  the  efficacy,  and  the 
subjects.  But  it  is  of  primary  importance 
to  know  what  constitutes  baptism. 

Baptists  answer  the  question  by  saying 
that  baptism  is  the  immersion,  dipping,  or 
burying  in  water,  of  a  professed  believer  in 
Christ,  in  the  name  of  the  Father,  the  Son, 
and  the  Holy  Spirit. 

Pedobaptists,  both  Roman  Catholic  and 
Protestant,  answer  the  question  by  saying 
that  baptism  is  either  the  sprinkling  or 
pouring  of  water  upon  the  candidate,  touch- 
ing the  forehead  with  wet  fingers,  or  dipping 
the  person  wholly  into  water  j  in  either  case 
in  the  name  of  the  Father,  the  Son,  and 
the  Spirit ;  and  that  it  may  be  administered 
to  a  candidate  on  his  profession  of  faith,  or 


FOR   BAPTIST   CHURCHES.  81 

fco  an  unconscious  infant  on  the  professed 
faith  of  parents  or  sponsors.  This  would 
make  four  kinds  of  baptism,  and  two 
classes  of  subjects  for  its  reception ;  and 
would  consist  rather  in  the  application  of 
water  to  the  person,  than  putting  the  person 
into  water. 

Baptists  hold  to  a  unity  of  the  ordinance, 
as  well  as  to  a  oneness  of  the  faith ;  insist- 
ing that  as  there  is  but  one  Lord,  and  one 
faith,  so  there  is  but  one  baptism.  And  the 
dipping  in  water  of  a  professed  disciple  of 
Christ  is  that  one  baptism.  Neither  sprink- 
ling a  person  with  water,  nor  pouring  water 
upon  him  can  by  any  possibility  be  Chris- 
tian baptism.  That  this  position  is  the 
true  one,  we  appeal  to  the  New  Testament, 
and  the  best  extant  historical  and  philo- 
logical authorities  to  establish. 

Let  it  be  distinctly  understood,  however, 
that  all  the  eminent  names  and  learned 
authorities  hereafter  cited  are  Pedobaptists. 
Baptist  authorities  are  wholly  omitted,  not 
because  they  are  less  accurate  or  less  valu- 
able, but  because  we  prefer  to  allow  our 
opponents  in  this  controversy  to  bear  witness 
for  us,  rather  than  to  testify  in  our  own 
behalf! 


82  STANDARD   MANUAL 


MEANING   OF   THE   WORD. 

The  word  baptize  is,  properly  speaking, 
a  Greek  word  (baptizo),  adapted  to  the  En- 
glish language  by  a  change  in  its  termina- 
tion. This  is  the  word  always  used  by 
Christ  and  his  apostles  to  express  and  define 
the  ordinance.  What  does  that  word  mean, 
as  originally  used  ?  For  it  is  certain  that 
our  Lord,  in  commanding  a  rite  to  be  ob- 
served by  believers  of  all  classes,  in  all 
lands,  and  through  all  ages,  would  use  a 
word  of  positive  and  definite  import,  and 
one  whose  meaning  would  admit  of  no 
reasonable  doubt.  What  do  Greek  scholars 
say?  How  do  the  Greek  lexicons  define 
the  word  ? 

Scapula  says  :  "  To  dip,  to  immerse,  as 
V3  do  anything  for  the  purpose  of  dyeing  it." 

Schleusner  says  :  "Properly  it  signifies 
to  dip,  to  immerse,  to  immerse  in  water." 

Parkhurst  says  :  "  To  dip,  immerse,  01 
plunge  in  water." 

Stevens  says :  "  To  merge,  or  immerse, 
to  submerge,  or  bury  in  water." 

Donnegan  says :  "  To  immerse  repeat- 
edly into  liquid,  to  submerge,  to  soak  thor- 
oughly." 


FOR   BAPTIST   CHURCHES.  83 

Robinson  says :  "  To  immerse,  to  sink." 

Liddell  and  Scott  say  :  "  To  dip  re- 
peatedly." 

Grimm's  Lexicon  of  the  New  Testament, 
which  in  Europe  and  America  stands  con- 
fessedly at  the  head  of  Greek  lexicography, 
as  translated  and  edited  by  Professor  Thayer, 
of  Harvard  University,  thus  defines  baptizo : 
"  (1)  To  dip  repeatedly,  to  immerse,  sub- 
merge. (2)  To  cleanse  by  dipping  or  sub- 
merging. (3)  To  overwhelm.  In  the  New 
Testament  it  is  used  particularly  of  the  rite 
of  sacred  ablution ;  first  instituted  by  John 
the  Baptist,  afterward  by  Christ's  command 
received  by  Christians  and  adjusted  to  the 
contents  and  nature  of  their  religion,  viz., 
an  immersion  in  water,  performed  as  a  sign 
of  the  removal  of  sin,  and  administered  to 
those  who,  impelled  by  a  desire  for  salva- 
tion, sought  admission  to  the  benefits  of  the 
Messiah's  kingdom.  With  eis  to  mark  the 
element  into  which  the  immersion  is  made ; 
en  with  the  dative  of  the  thing  in  which 
one  is  immersed." 

The  noun  baptisma,  the  only  other  word 
used  in  the  New  Testament  to  denote  the 
rite,  Grimm-Thayer  thus  define:  "A 
word  peculiar  to  the  New  Testament  and 


84  STANDARD   MANUAL 

ecclesiastical  writers ;  used  (1)  of  John's 
baptism ;  (2)  of  Christian  baptism.  This, 
according  to  the  view  of  the  Apostles,  is  a 
rite  of  sacred  immersion  commanded  by 
Christ." 

Add  to  those  such  authorities  as  Alsti- 
Jius,  Passow,  Schottgen,  Stockius,  Stourdza, 
Sophocles,  Ajithon,  Rosen  muller,  Wetstein, 
Leigh,  Turretin,  Beza,  Calvin,  Witsius, 
Luther,  Vossius,  Campbell,  and  many 
others  who  bear  the  same  witness  to  the 
proper  meaning  of  the  word  baptize.  If 
at  any  time  the  word  may  have  a  secondary 
meaning,  it  is  strictly  in  accord  with  its 
primary  meaning — to  dip,  or  immerse.  For 
both  classic  and  sacred  Greek  the  same 
meaning  holds. 

Prof.  Moses  Stuart,  one  of  the  ablest 
scholars  America  has  produced,  declared: 
"  Baptizo  means  to  dip,  plunge,  or  immerse 
into  any  liquid.  All  lexicographers  and 
critics  of  any  note  are  agreed  in  this." 
Essay  on  Baptism,  p.  51 ;  Biblical  Reposi- 
tory, 1883,  p.  298. 

"All  lexicographers  and  critics,  of  any 
note,  are  agreed  in  this,"  says  one  of  the 
foremost  scholars  of  the  age,  and  he  a  Pedo- 
baptist.     What  a  concession  ! 


FOR    BAPTIST   CHURCHES.  86 

The  Greek  language  is  rich  in  terms  for 
the  expression  of  all  positive  ideas,  and  all 
varying  shades  of  thought.  Why,  then,  did 
our  Lord  in  commanding,  and  his  Apostle* 
in  transmitting  his  command  to  posterity 
use  always  and  only  that  one  word  bapivzo, 
to  describe  the  action,  and  that  one  word 
bapUzmay  to  describe  the  ordinance  to  which 
he  intended  all  his  followers  to  submit? 
The  word  louo  means  to  wash  the  body,  and 
uipto  to  wash  parts  of  the  body ;  but  these 
words  are  not  used,  because  washing  is  not 
what  Christ  meant.  Rantizo  means  to 
sprinkle,  and  if  sprinkling  were  baptism  this 
would  have  been  the  word  above  all  others; 
but  it  was  never  so  used.  Keo  means  to 
pour ;  but  pouring  is  not  baptism,  and  so 
this  word  was  never  used  to  describe  the 
ordinance.  Katharizo  means  to  purify,  but 
is  not  used  for  the  ordinance.  The  facts 
are  clear  and  the  reasoning  conclusive. 

STOUEDZA,the  Russian  scholar  and  diplo- 
mat, says  :  "  The  church  of  the  West  has 
then  departed  from  the  example  of  Jesus 
Christ ;  she  has  obliterated  the  whole  sub- 
limity of  the  exterior  sign.  Baptism  and 
immersion  are  identical.  Baptism  by  asper- 
non  is  as  if  one  should  say  immersion  by 
8 


86  STANDARD   MANUAL 

aspersion,  or  any  other  absurdity  of  the 
same  nature."  Considerations,  Orthodox 
Ch.,  p.  87. 


THE  BAPTISM  OF  JESUS. 

The  baptism  of  Jesus  in  the  Jordan  is 
thus  described :  "  And  Jesus,  when  he  was 
baptized,  went  up  straightway  out  of  the 
water."  (Matt.  3  :  16.)  And  again,  it  is 
recorded  that  Jesus  "  was  baptized  of  John 
in  Jordan  ;  and  straightway  coming  up  out 
of  the  water."  (Mark  1  :  10.)  He  certainly 
would  not  go  down  into  Jordan  to  have 
water  sprinkled  on  him.  Nobody  believes 
he  would.  He  was  baptized  in  Jordan,  not 
•with  Jordan.  Moreover,  he  was  baptized, 
that  is,  immersed,  not  rantized,  that  is, 
sprinkled. 

Bishop  Taylor  says  :  "  The  custom  of 
the  ancient  churches  was  not  sprinkling,  but 
immersion,  in  pursuance  of  the  meaning  of 
the  word  in  the  commandments  and  the 
example  of  our  blessed  Saviour."  Commen- 
tary on  Matthew  3 :  16. 

MacKnight  says :  "  Christ  submitted  to 
be  baptized,  that  is,  to  be  buried  under 
water,  and  to  be  raised  out  of  it  again,  a» 


FOE    BAPTIST    CHURCHES.  8? 

an  emblem  of  his  future  death  and   resur- 
rection."    Com.  Epis.,  Rom.  6  :  4,. 

And  with  these  agree  Campbell,  Light- 
foot,  Whitby,  Poole,  Olshausen,  Meyer, 
Alford,  and  many  other  commentators  and 
scholars.  All  those  whom  John  baptized 
he  buried  beneath  the  waters,  and  raised 
them  up  again. 

MUCH   WATER   NEEDED. 

It  is  recorded  that  "  John  also  was  bap- 
tizing in  Enon,  near  to  Salim,  because  there 
was  much  water  there."  (John  3  :  23.) 
Why  need  much  water,  except  for  dipping, 
or  burying  the  candidates  in  the  act  of  bao- 
tisni  ? 

John  Calvin,  the  great  theologian, 
scholar,  and  commentator,  whom  Scaliger 
pronounced  the  most  learned  man  in  Europe, 
says :  "  From  the  words  of  John  (chap.  3  : 
23)  it  may  be  inferred  that  baptism  was 
administered  by  John  and  Christ,  by  plung- 
ing the  whole  bodv  under  water."  Com.  on 
John  3  :  28. 

Poole  says :  "  It  is  apparent  that  both 
Christ  and  John  baptized  by  dipping  the 
whole  body  in  the  water,  else  they  need 
Dot   have   sought   places  where   had    been 


88  STANDARD   MANUAL 


a  great  plenty  of  water."  Armot.  sohn 
3 :  S3. 

Whitby  says :  "  Because  there  was  much 
water  there  in  which  their  whole  bodies 
might  be  dipped."  Grit.  Com.  John  S  : 
23. 

With  these  agree  Bengel,  Curcaslleus, 
Adam  Clarke,  Geikie,  Stanley,  and  others. 

PHILIP   AND   THE   EUNUCH. 

"  And  they  went  down  both  into  the  water, 
both  Philip  and  the  eunuch,  and  he  baptized 
him.  And  when  they  were  come  up  out  of  the 
water,  the  Spirit  of  the  Lord  caught  away 
Philip."  (Acts  8  :  38.)  Why  go  down 
into  the  water,  both,  or  either  of  them,  if 
not  for  an  immersion  ? 

Venema,  the  ecclesiastical  historian,  says : 
"  It  is  without  controversy,  that  baptism  in 
the  primitive  church  was  administered  by 
immersion  into  water,  and  not  by  sprink- 
ling ;  seeing  that  John  is  said  to  have  bap- 
tized in  Jordan,  and  where  there  was  much 
water,  as  Christ  also  did  by  his  disciples  in 
the  neighborhood  of  those  places.  Philip 
also  going  down  into  the  water  baptized  the 
eunuch."    Eccl.  Hid.,  chap.  I.,  eec.  138. 

To  this  may  be  added  Calvin,  Grotius, 


FOR    BAPTIST    CHURCHES.  8& 

Towerson,  Poole,  and   others  to  the  sam« 
effect. 

THE   TESTIMONY   OF   8CHOULRS. 

Great  men  are  not  always  wise.  Our 
search  should  be  for  the  truth  wherever 
found  ;  and  though  our  final  appeal  in  these 
matters  is  to  the  New  Testament,  still  we 
are  glad  to  use  the  testimony  of  distin- 
guished scholars  where  it  affirms  the  teach- 
ings of  the  Scriptures  and  confirms  our  posi- 
tion on  the  baptismal  question.  Especially 
so,  as  these  scholars  are  not  of  our  own,  but 
of  other  denominations. 

Zanchius,  the  learned  Roman  Catholic 
Professor  of  Heidelberg,  whose  opinion 
De  Courcy  declared,  "  is  worth  a  thousand 
others,"  said  :  "  The  proper  signification  of 
baptize  is  to  immerse,  plunge  under,  over- 
whelm in  water."  Works,  Vol.  VI.,  p.  217. 
Geneva,  1619, 

Luther,  the  great  German  Reformer, 
Bays :  "  The  term  baptism  is  Greek ;  in  Latin 
it  may  be  translated  mersio  ;  since  we  immerse 
anything  into  water,  that  the  whole  may  be 
covered  with  the  water."  Works,  Vol.  Ju 
p.  71.     WU.  ed.,  1582. 

Melancthon,  the  most  scholarly  and  able 
8» 


90  STANDARD    MANUAL. 

co-la  borer  with  Luther,  says  :  "  Baptism  is 
immersion  into  water,  with  this  admirable 
benediction."     Melanc.  Cateo.  Wit.,  1680. 

Cave,  in  his  able  work  on  Christian 
A-iitiquities,  says:  "The  party  to  be  bap- 
tized was  wholly  immersed,  or  put  under 
vvater,"  Prim.  Christ,  P.  I.  Chap.  X.  p. 
320. 

Beza,  the  learned  translator  of  the  New 
Testament,  says :  "  Christ  commanded  us  to 
be  baptized,  by  which  word  it  is  certain  im- 
mersion is  signified."    Annot.  on  Mark  7 :  4- 

Mede,  the  distinguished  English  scholar 
and  divine,  says  :  "  There  was  no  such  thing 
as  sprinkling  used  in  the  Apostles'  days,  nor 
for  many  ages  after  them."  Dis.  on  Titus 
3:6. 

Grotius,  whom  his  biographer  calls  one 
of  the  most  illustrious  names  in  literature, 
politics,  and  theology,  says  :  "  That  baptism 
used  to  be  performed  by  immersion,  and  not 
by  pouring,  appears  by  the  proper  significa- 
tion of  the  word,  and  by  the  places  chosen 
for  the  administration  of  the  rite."  Annot. 
on  Matt.  3  :  6  ;  John  3  :  23. 

Adam  Clark,  the  great  Methodist  com- 
mentator, says  :  "  Alluding  to  the  immer- 
tions  practiced  in  the  case  of  adults,  wherein 


FOR    BAPTIST    CHURCHES.  91 

the  person  appeared  to  be  buried  under  the 
water  as  Christ  was  buried  in  the  heart  of 
the  earth."     Com.  on  Col.  2  :  12. 

Frederick  Meyer,  one  of  the  ablest 
and  most  accurate  exegetes  of  the  present 
age,  says :  "  Immersion,  which  the  word  in 
classic  Greek  aud  in  the  New  Testament 
ever  means."      Com.  on  Mark  7  :  J/,. 

Dean  Alford  says  :  "  The  baptism  was 
administered  by  the  immersion  of  the  whole 
person."     Greek  Testament,  Matt.  3  :  6. 

Bishop  Bossuet,  the  celebrated  French 
Catholic  bishop,  orator  and  counselor  of 
state,  says :  "  To  baptize,  signifies  to  plunge, 
as  is  granted  by  all  the  world."  See  Sten- 
nett  ad  Russen,  p.  17 J/,. 

Dr.  Schaff,  the  well-known  church  his- 
torian, says :  "  Immersion,  and  not  sprink- 
ling, was  unquestionably  the  original  form. 
This  is  shown  by  the  very  meaning  of  the 
words  baptizo,  baptis-ma,  and  baptismos  used 
to  designate  the  rite."  Hist.  Apos.  Ch.,  p. 
iS8.  Merc,  ed.,  1851.  Also  see  Noel  on 
Bap,  Ch.  3,  sec.  8. 

Dean  Stanley,  the  distinguished  schol- 
ar, and  historian  of  the  Oriental  Church,  says : 
"  The  practice  of  the  Eastern  Church,  and 
the  meaning  of  the  word,  leave  no  sufficient 


92  STANDARD   MANUAL 

ground  for  question  that  the  original  form 
of  baptism  was  complete  immersion  in  the 
deep  baptismal  waters."  Hist.  Eastern 
Church,  p.  3£. 

Prof.  Fisher,  of  Yale  College,  the 
accomplished  scholar  and  historian,  says  of 
the  apostolic  age  :  "  The  ordinary  mode  of 
baptism  was  by  immersion."  Hist.  Christ. 
Church,  p.  Jfl. 

Prof.  Riddle  says  :  "  There  is  no  doubt 
that  the  usual  mode  of  administering  bap- 
tism in  the  early  church,  was  by  immersion, 
or  plunging  the  whole  body  of  the  person 
baptized  under  water."  Christ.  Antio.,  p. 
602. 

Add  to  the  above  the  testimony  of  Bishops 
Taylor  and  Sherlock,  Witsius,  Poole,  Vit- 
ringa,  Diodati,  Calvin,  Samuel  Ciark, 
Bloomfield,  Scholz,  Neander,  and  many 
others  to  the  same  effect,  none  of  whom 
were  Baptists. 


APOSTOLICAL    ALLUSIONS. 

What  idea  could  the  apostle  have  had  as 
to  the  nature  of  baptism,  when  in  two  of 
his  epistles  he  alludes  to  it  as  a  burial 
except  that  it  was  a  dipping  or  burial  b 


FOR    BAPTIST    CHURCHES.  98 

water  ?  To  the  Romans  he  says  :  "  There- 
fore we  are  buried  with  him,  by  baptism, 
into  death."  (Rom.  6  :  4.)  To  the  Colos- 
eians,  in  nearlv  the  same  language,  "Buried 
with  him  in  baptism."  (Col.  2  :  12.)  No 
one  can  misunderstand  the  meaning  of  these 
words.  Neither  sprinkling,  pouring,  wash- 
ing, cleansing — nothing  but  a  complete  sub- 
mersion— can  represent  a  burial.  And  no 
candid  mind  could  misunderstand  such  lan- 
guage, unless  blinded  or  biased  by  preju- 
dice, education,  or  sophistical  reasoning  from 
others. 

Archbishop  Tillotson  makes  this  com- 
ment :  "  Anciently  those  who  were  baptized 
were  immersed  and  buried  in  the  wrater,  to 
represent  their  death  to  sin ;  and  then  did 
rise  up  out  of  the  water,  to  signify  their 
entrance  upon  a  new  life.  And  to  this  cus- 
tom the  Apostle  alludes."  Works,  Vol.  I, 
p.  179. 

John  Wesley,  the  celebrated  founder  of 
Methodism,  says :  "  Buried  with  him,  allud- 
ing to  the  ancient  manner  of  baptizing  by 
immersion."     Note  on  Rom.  6  :  4- 

Conybeabe  says  :  "This  passage  cannot 
be  understood  unless  it  be  borne  in  mind 
that  the  primitive  baptism  was  by  immer~ 


94  STANDARD   MANUAL 

lion"      Life   and  Epist.   St.    Paul,   Rom. 

6.-4- 

Bloomfield  says  :  "  Here  is  a  plain  allu- 
sion to  the  ancient  custom  of  baptizing  by 
immersion;  and  I  agree  with  Koppe  and 
Rosenmuller,  that  there  is  reason  to  regret 
it  should  ever  have  been  abandoned  in  most 
Christian  churches;  especially  as  it  has  so 
evident  a  reference  to  the  mystical  sense  of 
baptism."     Recens.  Synop.,  Rom.  6  :  4>- 

Whitefield  says  :  "  It  is  certain  that 
in  the  words  of  our  text  (Rom.  6  :  4)  there 
is  an  allusion  to  the  manner  of  baptizing, 
which  was  by  immersion"  Eighteen  Ser- 
mons, p.  297. 

Meyee  says :  "  The  candidate  says  to  him- 
self, now  I  enter  into  fellowship  with  the 
death  of  Christ;  I  am  to  be  buried  with 
Christ  in  the  immersion,  and  in  the  emersion 
I  rise  with  Christ  to  newness  of  life."  Com. 
on  Rom.  6  :  4,. 

Add  to  these  the  names  of  Bishop  FelL, 
Dr.  Doddridge,  Adam  Clark,  Estius,  Mai- 
donatus,  Fritsche,  Benson,  Diodati,  Tur- 
retin,  Zwingli,  Whitby,  Samuel  Clarke,  with 
others  equally  good  in  authority,  and  what 
no  one  ought  to  question  seems  to  be  put 
beyond  doubt. 


FOE    BAPTIST    CHURCHES.  M 


THE   WITNESS   OF   HISTORY. 

Learned  and  devout  men  have  studied 
with  care  the  early  records  of  Christianity, 
and  have  written  histories  of  the  doctrines 
and  customs  of  the  churches,  during  the 
ages  immediately  succeeding  the  Apostles. 
What  do  they  tell  us  as  to  the  use  of  bap- 
tism during  the  first  centuries  after  Christ? 

Barnabas,  the  companion  of  St.  Paul, 
Hermas,  writing  about  a.  d.  95;  Justin 
Martyr,  about  A.  D.  140 ;  Tertullian,  about 
A.  D.  204  j  Hippolytus,  about  A.  D.  225 ; 
Gregory,  about  a.  d.  360 ;  Basil,  about  a.  d. 
360;  Ambrose,  about  a.  d.  374;  Cyril* 
about  A.  D.  374 ;  Chrysostom,  about  A.  D. 
400 ;  all  speak  of  being  dipped,  or  buried} 
or  immersed,  or  plwiged  in  the  water  in 
baptism ;  and  none  of  them  make  the  least 
allusion  to  any  application  of  water  to  the 
person  for  baptism,  by  sprinkling,  pouring, 
washing,  or  any  other  mode  whatever. 

Dr.  Wall,  whose  learned  and  laborious 
researches  in  connection  with  his  exhaustive 
work  on  the  History  of  Infant  Baptism 
left  little  for  others  to  discover  in  this  field 
of  scholarship,  says :  "  The  Greek  Church  in 
all  its  branches  does  still  use  immersion,  and 


96  STANDARD    MANTJAjl 

so  do  all  other  Christians  in  the  vorld, 
except  the  Latins.  All  those  nations  that 
do  now,  or  formerly  did  submit  to  the  Bishop 
of  Rome,  do  ordinarily  baptize  their  chil- 
dren by  pouring  or  sprinkling.  But  all 
other  Christians  in  the  world,  who  never 
owned  the  Pope's  usurped  power,  do  and 
ever  did  dip  their  infants  in  the  ordinary 
use.  All  the  Christians  in  Asia,  all  in  Africa, 
and  about  one-third  in  Europe  are  of  the 
last  sort."  Hist  Inf.  Bap.,  Vol.  II,  p. 
876,  3d  ed. 

Bingham,  in  his  Origines,  the  ablest 
work  we  have  in  English  on  Christian  An- 
tiquities, says  :  "  The  ancients  thought  that 
immersion,  or  burying  wnder  water,  did  more 
lively  represent  the  death,  burial,  and  resur- 
rection of  Christ,  as  well  as  our  own  death 
to  sin  and  rising  again  unto  righteousness." 
Christ.  Antiq.,  B.  XL,  Ch.  XL 

Mosheim  says :  "  In  this  century  {the 
1st)  baptism  was  administered  in  convenient 
places,  without  the  public  assemblies,  and 
bv  immersing  the  candidate  wholly  in  water." 
Eccl.  Hist.  Cent.  L,  Part  IL,  Ch.  4. 

Neander  says :  "  In  respect  to  the  form 
of  Baptism,  it  was  in  conformity  to  the  origi- 
nal institution,  and  the  original  import  of 


FOR    BAPTIST    CHURCHES.  97 

the  symbol,  performed  by  immersion,  as  a 
sign  of  entire  baptism  into  the  Holy  Spirit, 
of  being  entirely  penetrated  with  the  same." 
Ch.  Bid.,  Vol.  I.,  p.  810.  Also,  Plant,  and 
Train.,  Vol.  L,  p.  222. 

Schaff  says  :  "  Finally,  so  far  as  it  re- 
spects the  mode  and  manner  of  outward 
baptizing,  there  can  be  no  doubt  that  immer- 
sion, and  not  sprinkling,  was  the  original 
normal  form."      Hist.  Christ.  Ch.,  p.  488. 

Pressestse  says :  "  Baptism,  which  was  the 
sign  of  admission  into  the  church,  was  ad- 
ministered by  immersion.  The  convert  was 
plunged  beneath  the  water,  and  as  he  rose 
from  it  he  received  the  laying  on  of  hands." 
Early  Years  of  Christianity,  p.  874- 

Kurtz  says  :  "  Baptism  took  place  by  a 
x>mplete  immersion.^     Church    History,  p. 

n. 

Kraus  says:  "Baptism  was  performed 
by  immersion  in  the  name  of  the  Trinity." 
Church  History,  p.  56.     1882. 

Ellicott  says :  "  Jewish  ablutions  arrived 
at  a  ceremonial  purity  in  the  Levitical  sense, 
and  had  nothing  in  common  with  the  figur- 
ative act  which  portrayed  through  immersion 
the  complete  disappearance  of  the  old  nature, 
and  by  the  emerging  again  the  beginning  of 


08  STANDARD   MANUAL 

a  totally   new  life."      Life  of    Christ*   «. 
110. 


FOR   THIRTEEN   CENTURIES. 

It  is  proven  that,  not  only  was  immer- 
sion practiced  for  baptism  by  Christ  and 
his  Apostles,  but  that  for  many  ages  after 
nothing  else  was  known  as  baptism  ;  and 
that  for  thirteen  hwndred  years  it  was  the 
common  and  prevailing  form  over  the 
whole  Christian  world,  with  only  exceptional 
departures,  hereafter  to  be  noticed.  And 
that  though  the  Latin  or  Roman  Church 
did  finally  adopt  sprinkling,  claiming  the 
right  to  change  ordinances,  the  Greek  and 
all  the  Oriental  churches  retained  dipping, 
as  they  do  to  this  day. 

Dr.  Stackhouse  says :  "  Several  authors 
have  shown  and  proved  that  this  manner  of 
immersion  continued,  as  much  as  possible  to 
be  used  for  thirteen  hwndred  years  after 
Christ?"     Hist  Bible,  B.  8,  Ch.  1. 

Bishop  Bossuet  says  :  "  We  are  able  to 
make  it  appear,  by  the  acts  of  councils  and 
by  ancient  rituals,  that  for  thirteen  hundred 
years  baptism  was  thus  administered  [by 
immersion]  throughout  the  whole  church, 


FOR    BAPTIST    CHURCHES.  99 

as  far  as  possible."  OUedf  Stennd  ad 
Bussen  p.  176. 

Hagenbach  says :  "  From  the  thirteenth 
oentury  sprinkling  came  into  more  general 
use  in  the  West.  The  Greek  Church,  how- 
ever, and  the  church  of  Milan  still  retained 
the  practice  of  immersion"  Hist.  Dod. 
Vol.  ILy  p.  8h  note  1. 

Van  Oostekzee,  says :  "  This  sjtrinUmgy 
which  appears  to  have  first  come  generally 
into  use  in  the  thirteenth  century  in  place  of 
the  entire  immersion  of  the  body,  in  imita- 
tion of  the  previous  baptism  of  the  sick, 
has  certainly  this  imperfection,  that  the  sym- 
bolical character  of  the  act  is  expressed  by 
it  much  less  conspicuously  than  by  complete 
immersion  and  burial  under  the  water." 
Christ  Dogmat.,  Vol.  IL,  p.  7jB. 

Coleman  says :  "  The  practice  of  immer- 
sion continued  even  until  the  thirteenth  or 
fourteenth  century.  Indeed,  it  has  never 
been  formally  abandoned."  Anc.  Christ, 
JExemp  Gi.  19,  Sec.  W. 

To  the  same  effect  is  the  testimony  of 
Drs.  Brenner,  Yon  Colin,  Winer,  Augusti, 
Bingham,  and  others. 


100  STANDARD   MANUAL 


AS   TO   THE   GREEK    CHURCH. 

It  is  a  notable  fact,  and  worthy  of  record 
in  this  discussion,  that  the  Greek  Church 
has  always  retained  immersion  in  baptism 
This  church  extends  over  Greece,  Russia, 
Arabia,  Palestine,  Abyssinia,  Siberia,  and 
other  Oriental  countries.  Like  the  Latin 
Church,  it  has  corrupted  the  primitive  purity 
of  gospel  doctrine  and  practice  with  many 
absurd  glosses  and  superstitious  rites.  It 
practices  infant  baptism,  yet  it  is  by  dip- 
ping, even  in  the  severe  climate  of  Siberia ; 
and  it  uses  trine  immersion,  or  dipping  the 
candidate  three  times,  once  to  each  of  the 
names  iu  the  sacred  Trinity.  But  in  all  its 
branches  immersion  is  retained. 

The  Edinburg  Encyclopedia  says : 
"  The  Greek  Church,  as  well  as  the  Schis- 
matics in  the  East,  retained  the  custom  of 
immersing  the  whole  body ;  but  the  Western 
Church  adopted,  in  the  thirteenth  century, 
the  mode  of  sprinkling,  which  has  been 
continued  by  the  Protestants,  Baptists  only 
excepted."     Ency.  Edin.,  Art.  Baptism. 

These  statements  are  fully  confirmed  by 
Stourdza,  Ricaut,  Deylingiua,  Buddeus, 
Wall,  King,  Broughton,  Stanley,  Coleman, 


FOB   BAPTIST    CHUBCHE8.  101 

wnd  others,  who  have  written  on  the  state 
and  history  of  the  Greek  Church. 

THE   DESIGN   OF   BAPTISM. 

Whi.t  was  baptism  intended  to  represent? 
As  a  religious  rite  it  meant  something,  had 
some  symbolic  force,  and  represented  some 
moral  or  spiritual  fact  or  truth.  Its  mean- 
ing was  clearly  this :  to  show  forth  the 
death,  burial,  and  resurrection  of  Christ, 
who  died  for  our  sins,  and  rose  again  for 
our  justification.  And  every  believer  who 
receives  this  ordinance,  professes  thereby  to 
have  faith  in  the  merits  of  Christ's  death, 
as  the  ground  of  his  own  hope  of  salvation  ; 
to  have  fellowship  also  with  his  sufferings, 
and  makes  a  declaration  of  his  own  death 
to  sin,  and  rising  to  a  new  life  in  Christ 
It  also  typifies  the  washing  of  regeneration  ; 
it  further  declares  the  candidate's  hope  of  a 
resurrection  from  the  dead,  even  as  Christ, 
into  the  likeness  of  whose  death  he  is 
buried,  was  raised  up  by  the  glory  of  the 
Father.  Chiefly  death,  burial,  and  resur- 
rection ;  the  great  facts  of  redemptive  grace 
are  by  it  set  forth.  Immersion  in  baptism 
does  teach  all  this,  and  immersion  alone  can 
teach    it     Careful   students   of   the   New 


102  STANDARD   MANUAL 

Testament  have  clearly  seen  this,  and  very 
generally  confessed  it,  whatever  may  have 
been  their  practice. 

Bishop  Newton  says  :  "  Baptism  was 
usually  performed  by  immersion,  or  dipping 
the  whole  body  under  water,  to  represent 
the  death,  burial,  and  resurrection  of  Christ, 
and  thereby  signify  the  person's  own  dying 
to  sin,  the  destruction  of  its  power,  and  his 
resurrection  to  a  new  life."  Pract.  Expos. 
Cate.,  p.  297. 

Bloomfield,  Barnes,  Schaff,  Poole, 
Hammond,  Barrows,  Baxter,  MacKnight, 
Olshausen,  Grotius,  Saurin,  Buddeus,  Pic- 
tetus,  Fran ki us,  Wall,  Towerson,  Adam 
Clark,  Tyndale,  and  others,  bear  similar  tes- 
timony as  to  the  design  of  the  ordinance, 
and  how  it  is  answered  in  immersion  only- 

A   SUFFICIENCY   OF   WATER. 

There  have  been  found  persons  so  igno- 
rant, or  so  weak,  or  so  perverse  in  their 
opposition  to  immersion,  as  to  assert  that 
the  Jordan  was  a  small  stream,  so  nearly 
dry  in  the  summer,  that  it  had  not  sufficient 
depth  of  water  for  the  immersion  of  the 
multitudes  of  the  disciples  of  John  and  of 
Jesus  said  to  have  been  baptised  in  it ;  and 


FOR    BAPTIST    CHURCHES.  103 

dso  that  Jerusalem  had  no  sufficient  accom- 
modation for  the  immersion  of  the  thou- 
sands of  converts  at  the  Pentecost,  and  on 
subsequent  occasions.  People  are  becoming 
more  intelligent,  and  more  candid,  and  it  is 
possible  that  such  puerile  objections  are  no 
more  heard.  But  it  may  be  well  to  give 
passing  notice  to  the  facts. 

Dr.  Edward  Robinson,  at  that  time 
professor  in  the  Union  Theological  Semi- 
nary, New  York  City,  in  1840,  made  a 
careful  survey  of  Palestine,  including  the 
Jordan  valley  and  river.  His  published 
statements  corroborate  those  of  others  pre- 
viously made,  as  to  the  abundant  supply  of 
water,  both  in  the  Jordan,  and  in  the  city 
of  Jerusalem.  He  cites  the  published 
statements  of  earlier  explorers,  whose  works 
are  known  to  the  reading  public.  Seetzen, 
who  visited  that  country  in  1806  ;  Burk- 
hardt,  who  explored  it  in  1812;  Irby  and 
Mangles,  in  1818 ;  and  Buckingham,  who 
traveled  through  it  about  the  same  time. 
See  Robimcm's  Bib.  Research,  Vol.  II.  See. 
10,  pp  257-867. 

Lieutenant  Lynch,  of  the  United 
States  Navy,  was,  in  1848,  sent  out  by  our 
government  in  charge  of  an  expedition  te 


104  STANDARD   MANUAL 

explore  the  river  Jordan  and  the  Dead 
Sea.  Dr.  Thomson,  for  a  quarter  of  a  cen- 
tury missionary  in  Syria  and  Palestine, 
traversed  the  land  in  1857,  and  Dean 
Stanley  in  1853,  and  others  more  recently. 
For  a  complete  refutation  of  such  puerile 
objections  as  those  above  mentioned,  and  a 
confirmation  of  Baptist  claims,  6ee  the  fol- 
lowing works :  Robinson's  Biblical  Re- 
searches, Vol.  II.  Sec.  10,  pp.  257-267. 
Lynch's  Dead  Sea  Expedition,  Ch.  10  and 
11.  Thomson's  The  Land  and  the  Book, 
Vol.  II.  pp.  445-6.  Stanley's  Svria  and 
Palestine,  Ch.  7,  pp.  306-7.  Barclay's 
The  City  of  the  Great  Kings,  Ch.  10.  An^ 
other  citations  in  "  Baptist  Church  Direct 
ory." 

THE   RISE   OF   SPRINKLING. 

The  question  will  naturally  arise,  and 
very  properly,  when  did  sprinkling  for 
baptism  first  come  into  use?  And  ho\t 
came  it  to  pass,  that  a  human  device  super- 
seded and  took  the  place  of  a  divine  insti- 
tution? These  questions  are  fully  and 
satisfactorily  answered,  by  Pedobaptisf 
scholars  themselves,  whose  testimony  w€ 
aooept  as  a  justification  of  Baptist  views. 


FOR    BAPTIST    CHURCHES.  106 

For  two  hundred  and  fifty  years  after 
Christ  we  have  no  evidence  of  any  depart- 
ure from  the  primitive  practice  of  immer- 
sion. At  length  the  idea  came  to  prevail 
that  baptism  possessed  saviug  virtue,  and 
had  power  to  purify  and  sanctify  the  soul, 
making  its  salvation  more  secure.  It  was 
consequently  thought  unsafe  to  die  unbap- 
tized.  Here  was  the  germ  of  the  peroicious 
dogma  of  "  baptismal  regeneration,"  the 
foundation  alike  of  infant  baptism,  and  of 
sprinkling  instead  of  immersion. 

The  first  authenticated  instance  of  sprink- 
ling occurred  about  the  middle  of  the  third 
century,  or  A.  D.  250.  This  was  the  case 
of  Novatian.  The  historian  Eusebius  gives 
this  case,  and  Dr.  Wall  in  his  laborious 
researches  could  find  no  earlier  instance ; 
good  evidence  that  no  earlier  existed. 
Novatian  was  dangerously  sick,  and  believ- 
ing himself  about  to  die,  was  anxious  to  be 
baptized.  The  case  seemed  urgent,  and  as 
he  was  thought  to  be  too  feeble  to  be 
immersed,  a  substitute  was  resorted  to, 
water  was  poured  profusely  over  him  as  he 
lay  in  bed,  so  as  to  resemble  as  much  as 
possible  a  submersion.  The  word  used  to 
describe  this  action  (perichutheis,  perfustu) 


106  STANDARD    MANUAL 

has  usually  been  rendered  besprinkle;  it 
rather  means  to  pour  profusely  over  and 
about  one.  This  it  was  thought  might 
answer  the  purpose  in  such  an  emergency. 
From  this  time  onward  pouring  and 
sprinkling  were  resorted  to  at  times  of 
extreme  illness,  or  feebleness,  where  persons 
could  not  leave  their  beds,  and  hence  was 
termed  clinic  baptism,  from  clina,  a  couch. 
But  it  was  always  regarded  as  a  substitute 
for  baptism,  rather  than  baptism  itself;  and 
its  validity  was  doubted.  Novatian  himself 
having  recovered  from  his  sickness,  was 
objected  to  when  his  friends  proposed  to 
make  him  bishop,  because,  it  was  said,  he 
had  never  been  properly  baptized.  It  was 
not,  however,  until  the  seventeenth  centur' 
that  sprinkling  became  common  in  Europe 
in  France  first,  and  then  extending  through 
those  countries  over  which  the  pope  held 
sway.  At  length,  accepted  by  Calvin  and 
the  Genevan  Church,  it  extended  into  Scot- 
land, by  John  Knox,  and  other  Scotch 
refugees,  who  had  found  in  Geneva  a  shel- 
ter from  the  persecution  to  which  they  had 
been  exposed  in  their  native  country  ;  then 
into  England  ;  and  in  1643  it  was  adopted 
i*   the   exclusive   mode  of  baptism   by   a 


FOB    BAPTIST    CHURCHES.  107 

majority  of  one  in  the  Westminster  Assem- 
bly of  Divines,  and  sanctioned  by  Parlia- 
ment the  next  year.  All  of  which  is  veri- 
fied by  Eusebius,  Valesius,  Wall,  Salma- 
sius,  Venema,  Taylor,  Towerson,  Grotius. 
"  Ency.  Brit." ;  "  Edin.  Eney,"  and  other 
reliable  historical  authorities. * 


1  For  more  numerous  citations  on  this  subject,  see  the  u  Star 
Book  on  Christian  Baptism/'  and  "  The  Baptist  Church  Dtreo- 
tery." 


1M  STANDARD    MA27UAI. 


CHAPTER  XL 

THE   LORD'S   SUPPER. 

The  Lord's  Supper,  called  also  tne 
"  Eucharist,"  and  the  "  Communion,"  \s 
the  most  sacred  act  of  Christian  worship, 
and  the  highest  expression  of  the  mysteries 
of  our  holy  religion.  It  is  a  service  in 
which  bread  and  wine — the  loaf  and  the  cup 
— are  used  to  represent  the  body  and  the 
blood  of  Christ,  the  Lamb  of  God,  slain  foi 
us.  The  bread  is  broken,  distributed,  and 
eaten  ;  the  wine  is  poured,  distributed,  and 
drunk  by  the  members  of  the  assembled 
church,  to  show  the  sacrifice  of  Christ,  his 
body  broken,  and  his  blood  shed  for  their 
redemption ;  and  that  by  his  death  they 
have  life.  Being  begotten  of  God  through 
the  operation  of  the  Spirit,  their  new  life  is 
sustained  and  nourished  by  mystically  feed- 
ing on  him  who  is  the  Bread  of  God,  which 
came  down  from  heaven  to  give  life  to  the 
world.    He  said  :  "  This  do  in  remembrance 


FOR    BAPTIST    CHURCHES.  109 

of  me."  "  As  oft  as  ye  eat  this  bread 
and  drink  the  cup  ye  proclaim  the  Lord's 
death,  till  he  come."  "  Except  ye  eat  the 
flesh  of  the  Son  of  man,  and  drink  his  blood, 
re  have  no  life  in  you."  "  Whoso  eateth 
my  *  flesh  and  drinketh  my  blood,  hath 
eternal  life."  "  He  that  eateth  my  flesh, 
and  drinketh  my  blood,  dwelleth  in  me, 
and  I  in  him."  It  is  a  divine  reality, 
though  a  sublime  mystery. 

OPEN   AND   CLOSE   COMMUNION. 

The  controversy  between  Baptists  and 
other  denominations,  so  far  as  the  Lord's 
Supper  is  concerned,  has  no  reference  to  its 
nature,  the  purpose  for  which  it  was  insti- 
tuted, the  manner  of  its  administration,  or 
the  effect  of  the  elements  on  the  participants. 
It  has  reference  simply  to  the  proper  sub- 
jects for  participation  in  the  privilege. 
Who  may,  and  who  may  not  properly  and 
of  right  come  to  the  Lord's  Table  ?  On 
the  question  of  what  are  the  Scriptural 
qualifications  of  participants,  Baptists  and 
Pedobaptists  differ — differ  not  as  to  the 
general  rule  to  be  applied,  but  as  to  its  par- 
ticular application.  And  this  particular 
application    leads    to    the   controversy   on 

10 


110  STANDARD   MANUAL 

what  is  called  "  close  communion,"  as  prac- 
ticed  by  Baptists,  and  to  what  is  called 
"  open  communion"  as  practiced  by  Pedo- 
baptists. 

Wliat  is  open  communion  f  Open,  tree 
or  mixed  communion  is,  strictly  speaking, 
iiat  which  allows  any  one  who  desires,  and 
relieves  himself  qualified,  to  come  to  the 
Lord's  Table,  without  any  questions  being 
asked,  or  conditions  imposed  by  the  church 
in  which  the  ordinance  is  observed.  But 
ordinarily  the  term  is  applied  to  the  prac- 
tice of  the  greater  part  of  the  Pedobaptist 
churches,  which  hold  that  sprinkling  is  law- 
ful baptism,  and  invite,  not  all  persons,  but 
members  of  all  evangelical  churches,  what- 
ever be  their  view  of  church  order  and 
ordinances ;  holding  them  all  as  being  bap- 
tized because  they  have  been  sprinkled. 

What  is  close  communion  f  Close, 
strict,  or  restricted  communion  is,  properly 
speaking,  that  which  does  not  invite  all 
indiscriminately  to  the  Lord's  Table,  but 
restricts  the  privilege  to  a  particular  class. 
But  ordinarily  the  term  is  applied  to  the 
practice  of  Baptist  churches,  which  invite 
only  baptized  believers,  walking  in  orderly 
fellowship  in  their  own  churches.     And  by 


FOR    BAPTIST    CHURCHES.  Ill 

baptized  believers,  they  mean,  of  course, 
immersed  believers ;  not  admitting  sprink- 
ling to  be  baptism  at  all. 

ONE   AND   THE   SAME   RULE. 

Observe  further  :  That  Baptists  and  Pedo- 
baptists  have  one  and  the  same  rule  in 
theory  as  to  the  proper  qualification  for 
participants,  namely,  they  all  hold  that 
baptism  is  a  prerequisite.  That  unbaptized 
persons  have  no  legal  right  to  the  Lord's 
Supper,  and  cannot  consistently  be  invited 
to  it.  Pedobaptists  would  not  invite  unbap- 
tized persons  to  the  Lord's  Table,  however 
good  Christians,  since  such  could  not 
become  church  members,  and  the  Supper  is 
for  those  within  the  church,  not  for  the 
outside  world.  For  though  a  few  churches 
and  a  few  pastors,  who  in  their  extreme 
liberality  might  be  disposed  to  invite  every- 
body to  the  sacred  ordinance,  yet  such  a 
course  would  be  contrary  to  their  denomi- 
national standards,  and  opposed  to  the 
usages  of  tb^ir  churches  generally. 

Further  observe:  They  all  practice  a 
restriction,  nince  they  restrict  the  privilege 
to  a  partr<;ular  class ;  namely,  baptized 
believers,  Talking  in  orderly  church  fellow- 


U2  STANDARD   MANUAL 

ship.  But  Baptists  and  Pedobaptists  differ 
as  to  what  constitutes  baptism,  the  one 
rejecting,  and  the  other  accepting  the  valid- 
ity of  sprinkling.  Thus  Baptists'  custom 
is  nWe  "  close"  and  Pedobaptists'  is  more 
"  open"  by  the  difference  between  their 
views  of  baptism  ;  and  by  that  difference 
only.  Therefore,  it  is  manifest  that  the 
question  so  called  of  "  close  "  and  "  open  '' 
communion  is  really  not  a  question  of 
"  communion  "  at  all,  but  of  what  consti- 
tutes Scriptural  baptism.  Let  that  be 
settled,  and  the  controversy  as  to  the  restric- 
tion of  the  Lord's  Supper  will  cease. 

THE   BAPTIST  POSITION. 

Baptists  hold  that  there  are  three  impera- 
tive conditions  precedent  to  the  privileges 
of  the  Lord's  Supper.  1.  Regeneration. 
No  unconverted  person  can  with  pro- 
priety, or  of  right,  eat  and  drink  at  that 
sacred  feast,  in  commemoration  of  Christ's 
death.  They  must  be  persons  dead  to  sin, 
and  alive  to  God  ;  born  again,  through  the 
operation  of  the  Spirit.  2.  Baptism.  Bur- 
ied with  Christ  in  baptism  on  a  profession 
oi  faith  in  him.  No  person,  however  good, 
and  however  manifestly  regenerate,  is  pre- 


FOB   BAPTIST    CHUKCHES.  118 

oared  without  baptism,  according  to  the 
divine  order,  to  receive  the  Supper.  With- 
out baptism  he  cannot  enter  the  fellowship 
of  the  church,  where  the  Supper  alone  is 
to  be  enjoyed.  3.  An  orderly  walk  is  neces- 
sary. An  upright  and  consistent  Christian 
walk,  and  godly  conversation  among  the 
saints,  and  before  the  world.  For  though 
one  may  be  truly  regenerate,  and  properly 
baptized,  yet  if  he  be  a  disorderly  walker, 
violating  his  covenant  obligations,  living  in 
sin,  and  bringing  reproach  on  the  Christian 
profession,  he  has  no  right  to  sit  at  the 
Lord's  Table. 

The  ordinances  are  a  sacred  trust  which 
Christ  has  committed  to  the  churches  as 
custodians,  and  which  they  are  to  watch 
and  guard  from  all  profane  intrusion,  and 
improper  use,  with  the  most  sedulous 
fidelity.  Baptists  believe  that  in  order  to 
maintain  the  purity  and  spirituality  of  the 
churches,  it  is  necessary  to  maintain  the 
ordinances  pure ;  and  especially  necessary 
to  restrict  the  Supper  to  regenerate  and 
godly  persons,  baptized  on  a  profession  of 
their  faith,  into  the  fellowship  of  the  saints. 
To  adopt  any  other  rule,  or  to  allow  any 
larger  liberty,  would  break  down  the  dis- 
10* 


114  STANDAKI)   MANUAJL 

tinction  between  the  church  and  the  world ; 
would  bring  in  a  carnal  and  unconverted 
membership,  and  transfer  the  sacred  mys- 
teries of  the  body  and  the  blood  of  Christ 
from  the  temple  of  God  to  the  temple  of 
Belial.     This  would  be  disloyalty  to  Christ. 

The  apostolic  plan  was  as  follows  :  Those 
who  believed,  and  gladly  received  the  ivard, 
were  baptized.  Then  they  were  added  to 
the  chwrch.  Then  they  continued  steadfast 
in  the  apostles'  doctrine,  and  fellowship,  and 
in  breaking  of  bread,  and  in  prayer. 

Notice,  they  were  not  baptized  till  they 
had  received  the  word  and  believed.  They 
were  not  added  to  the  church  till  they  had 
believed  and  been  baptized.  They  did  not 
engage  in  the  breaking  of  bread  (that  is, 
the  Supper),  till  they  had  believed,  been 
baptized,  and  were  added  to  the  church. 
This  is  the  divine  order  ;  and  this  is  the 
order  which  Baptists  maintain  and  defend. 

PEDOBAJPTIST   CLOSE   COMMUNION. 

It  has  already  been  shown  that  Pedobap- 
tiste  themselves  practice  a  restricted  or  close 
communion,  limiting  the  privilege  to  bap- 
tized (as  they  call  them)  members  of  evan- 
gelical churches,  and  that  their  communion 


FOB    BAPTIST    CHUBCHES.  116 

is  more  liberal  than  that  of  the  Baptists  only, 
and  only  by  so  much  as  their  baptism  (so- 
called)  is  more  liberal  than  that  of  Baptists. 
But  in  some  respects  Pedobaptists  practice 
a  "  close  communion,"  restrictive  in  its  con- 
ditions, far  beyond  anything  known  to  Bap- 
tists whose  illiberality  they  are  accustomed 
to  magnify.  They  exclude  a  large  class  of 
their  own  members  from  the  Lord's  Table — 
namely,  baptized  children!  Baptists  do  not 
deny  the  Lord's  Supper  to  their  own  members 
in  good  standing.  If  children  are  suitable 
subjects  for  baptism,  it  seems  most  unreason- 
able and  unjust  to  deny  them  the  Supper. 
If  they  can  be  benefited  by  one  ordinance, 
can  they  not  be  equally  benefited  by  the 
other  ?  If  they  can  receive  the  one  on  the  faith 
of  sponsors,  can  they  not  receive  the  other  in 
the  same  way  ?  Who  has  authorized  parents 
or  ministers  to  give  baptism  to  unconverted 
and  unconscious  children,  and  refuse  them 
the  Lord's  Supper?  By  denying  the  Sup- 
per to  baptized  children,  Pedobaptists  art 
contrary  to  the  traditions  of  the  ancient 
churches,  which  they  are  accustomed  to  cite 
with  so  much  assurance,  in  defense  of  infant 
baptism.  Do  they  not  know  that  those 
ancient  churches  (not  the  primitive  churches) 


116  STANDARD   MANUAL 

gave  the  Lord's  Supper  to  infants  for  many 
centuries?  And  the  Greek  Church,  through 
all  its  branches,  continues  still  the  same 
practice. 

Dr.  Coleman  says :  "After  the  general 
introduction  of  infant  baptism,  in  the  second 
and  third  centuries,  the  sacrament  continued 
to  be  administered  to  all  who  had  been  bap- 
tized, whether  infants  or  adults.  The  reason 
alleged  by  Cyprian  and  others  for  this 
practice  was,  that  age  was  no  impediment. 
Augustine  strongly  advocates  the  practice. 
The  custom  continued  for  several  centuries. 
It  is  mentioned  in  the  third  Council  of 
Tours,  a.  D.  813;  and  even  the  Council 
of  Trent,  A.  D.  1545,  only  decreed  that  it 
should  not  be  considered  essential  to  salva- 
tion. It  is  still  scrupulously  observed  by 
the  Greek  Church."  Anc.  Christ.  JExemp.f 
Ch.  28,  Sec.  8;  Bing.  Orig.,  B.  16,  Ch.  4, 
Sec.  7.  Many  other  writers  bear  the  same 
Itstimony. 

THE   POWER   OP   8YMPATHY. 

There  is  a  small  class  of  Baptists  who  are 
at  times  inclined  to  desire,  and  it  may  be,  to 
seek   a  wider  liberty  at  the  Lord's  Table 


FOB    BAPTIST    CHURCHES.  H7 

than  they  find  accorded  in  their  own  churches. 
The  one  prevailing  argument  with  them  is 
tympathy.  To  them  it  seems  kindly  and 
fraternal  to  invite  all  who  say  they  love  our 
common  Lord  and  Saviour  to  unite  in  com- 
memorating his  death  in  the  Supper.  Even 
if  they  have  not  been  baptized,  they  them- 
selves believe  they  have,  and  they  are  good 
Christian  people.  "Why  stand  upon  a 
technicality  ?  "  they  say.  To  such  the  ser- 
vice is  merely  a  sentimental  service ;  a 
kind  of  love  feast  to  show  Christian  fel- 
lowship, rather  than  an  instituted  com- 
memoration of  their  dying  Lord.  They 
have  neither  Scripture,  logic,  expediency, 
the  scholarship,  nor  the  concurrent  practice 
of  Christendom,  either  past  or  present,  to 
sustain  their  position.  But  sympathy  influ- 
ences them ;  yet  sympathy  should  not  con- 
trol conduct  in  matters  of  faith,  or  in  acta 
of  conscience.  It  is  a  grave  perversion 
when  affection  for  his  disciples  sways  us 
more  than  fidelity  to  our  Lord.  We  should 
not  be  so  kind  to  them  as  to  be  untrue  to 
him.  Sincere  Christians  will  honor  those 
who  are  loyal  to  Christ,  even  though  they 
differ  in  opinion. 


118  STANDARD   MANUAL 


THREE    FACTS    EXPLAINED. 

Baptists  give  the  following  reasons  in  justi- 
fication of  their  course  in  the  following  cases : 

1.  They  do  not  invite  Pedobaptists  to  the 
Lord's  Supper  with  them,  because  such  per- 
sons are  not  baptized,  as  has  been  shown, 
they  being  simply  sprinkled.  They  may 
be  true  converts,  and  have  the  spiritual 
qualifications,  but  they  are  destitute  of  the 
ceremonial  qualification — baptism.  The 
"buried  in  baptism"  comes  before  the 
"  breaking  of  bread." 

2.  They  do  not  accept  the  invitation  of 
Pedobaptist  churches  to  eat  at  the  Lord's 
Table  with  them,  for  the  same  reason ;  they 
are  not  baptized  Christians.  And  while 
they  appreciate  their  Christian  fellowship, 
they  could  not  accept  their  church  fellow- 
ship, and  sit  at  the  Lord's  Table  with  them, 
without  accepting  their  sprinkling  and  in- 
dorsing their  baptismal  errors. 

3.  They  do  not  invite  immersed  members 
of  Pedobaptist  churches  to  the  Lord's  Supper 
with  them,  because  such  persons,  though  they 
may  be  truly  regenerate  and  properly  bap- 
tized, are  walking  disorderly  by  remaining 
b\  and  giving  countenance  to  churches  which 


FOB    BAPTIST    CHUBCHES.  119 

hold  and  practice  serious  errors  as  to  both 
the  ordinances.  These  churches  use  sprink- 
ling for  baptism  and  administer  the  ordi- 
nance to  infants,  both  of  which  are  unscript- 
urai.  And  yet  such  persons,  by  remaining 
in  them,  encourage  and  support  these  errors, 
instead  of  protesting  against  them  by  leaving 
them.  They  insist  on  immersion  for  them- 
selves, and  yet  by  a  strange  inconsistency 
give  their  fellowship  and  influence  to  per- 
petuate and  sanction  sprinkling  for  others. 
This  is  inconsistent  and  disorderly  Christian 
walking ;  and,  therefore,  very  properly, 
Baptists  decline  to  invite  them  to  the  Lord's 
Supper. 

PEDOBAPTIST   WITNESSES. 

In  further  proof  that  the  position  of 
Baptists  as  to  the  Lord's  Supper  is  correct 
and  Scriptural ;  that  the  difficulty  lies  with 
baptism,  and  not  with  the  Supper ;  and  that 
they  must  still  continue  to  restrict  the  ordi- 
nance to  baptized  believers,  or  else  admit 
that  sprinkling  is  baptism,  we  cite  the 
concessions  of  distinguished  Pedobaptist 
scholars  and  divines  in  evidence  on  our  side. 

Justin  Maktyk,  one  of  the  early  Christian 
Fathers,  says  of  the  Supper:  "This  food  is 


120  STANDARD    MANUAL 

called  by  us  the  Eucharist,  of  which  it 
is  not  lawful  for  auy  one  to  partake  but 
such  as  believe  the  things  taught  by  us 
to  be  true,  and  have  been  baptized. "    Apol. 

1.  C.  65,  66.     See  Schafs  Church  Hist  Ch. 

2,  p.  516. 

Mosheim,  in  his  Church  History,  says  : 
"  Neither  those  doing  penance,  nor  those  not 
yet  baptized,  were  allowed  to  be  present  at 
the  celebration  of  this  ordinance."  Eccl. 
Hist.,  Cent  3,  Part  2,  Ch.  4,  Set.  3. 

Neander,  the  great  Church  historian, 
says  :  "  At  this  celebration,  as  may  be  easily 
concluded,  no  one  could  be  present  who 
was  not  a  member  of  the  Christian  Church, 
and  incorporated  into  it  bv  the  rite  of  bap- 
tism." Ch.  Hkt,  Vol.  L,  327.  Boston, 
1849. 

Cave,  one  of  the  ablest  writers  on  Chris- 
tian Antiquities,  says  the  participants  in  the 
primitive  church  were  those  "  that  had 
embraced  the  doctrine  of  the  gospel,  and 
had  been  baptized  into  the  faith  of  Christ. 
For,  looking  upon  the  Lord's  Supper  ad 
the  highest  and  most  solemn  act  of  religion, 
they  thought  they  could  never  take  care 
enough  in  the  dispensing  of  it."  Prim. 
Christ,  Part  I..  Ch.  11,  p.  333. 


FOR    BAPTIST    CHURCHES.  12) 

Bingham,  in  his  able  work  on  the  An- 
tiquities  of  the  Christian  Church,  says  of  the 
early  Christians :  "  As  soon  as  a  man  was 
baptized  he  was  communicated  " — that  is, 
admitted  to  the  communion.  Baptism, 
therefore,  essentially  preceded  the  Supper. 
—Christ  Aniiq.  B.  19  y  Ch.  4,  Sec.  9,  B.  16. 
Ch.3. 

Dr.  Wall,  who  searched  the  records  of 
antiquity  for  facts  illustrating  the  history  of 
the  ordinances,  says  :  "  No  church  ever  gave 
the  communion  to  any  persons  before  they 
were  baptized.  Among  all  the  absurdities 
that  were  ever  held,  none  ever  maintained 
that  any  person  should  partake  of  the  com- 
munion before  he  was  baptized."  Hist. 
Inf.  Bap  ,  Part  1L,  Ch.  9. 

Dr.  Coleman  says  of  the  early  churches : 
'  None  indeed  but  believers  in  full  commu- 
nion with  the  church  were  permitted  to 
be  present."  "  But  agreeably  to  all  the 
Jaws  and  customs  of  the  church,  baptism 
jonstituted  membership  with  the  church. 
•All  baptized  persons  were  legitimately  num- 
bered among  the  communicants  as  members 
of  the  church."  Anc.  Christ.  Exemp.,  Ch. 
21  Sec.  8. 

Dr.  Sch  aff  says  :  "  The  communion  was 
n 


122  STANDARD   MANUAL 

a  regular  part,  and,  in  fact,  the  most  import- 
ant and  solemn  part  of  the  Sunday  worship, 
....  in  which  none  but  full  members  of 
the  church  could  engage."  Ch.  ffisL,  Vol. 
L,  p.  392.     New  York,  1871. 

Dr.  Doddridge  says  :  "  It  is  certain  that 
so  far  as  our  knowledge  of  primitive  antiquity 
reaches,  no  unbaptized  person  received  the 
Lord's  Supper."     Lectures,  pp.  511,  512. 

Dr.  Dick  says  :  "  An  uncircumcised  man 
was  not  permitted  to  eat  the  Passover ;  and 
an  unbaptized  man  should  not  be  permitted 
to  partake  of  the  Eucharist."  TheoL,  Vol. 
II,  p.  220. 

Dr.  Baxter  says  :  "  What  man  dares 
go  in  a  way  which  hath  neither  precept  nor 
example  to  warrant  it,  from  a  way  that 
hath  full  current  of  both  ?  Yet  they  that 
will  admit  members  into  the  visible  church 
without  baptism  do  so."  Plain  Scripture 
Proof,  p.  2£ 

Dr.  Dwight,  President  of  Yale  College, 
and  author  of  "  Systematic  Theology,"  says: 
"  It  is  an  indispensable  qualification  for  this 
ordinance  that  the  candidate  for  communion 
be  a  member  of  the  visible  church  in  full 
standing.  By  this,  I  intend  that  he  should 
) «  a  man  of  piety ;  that  he  should  have 


FOB    BAPTI8T    CHURCHES.  123 

made  a  public  profession  of  religion,  and 
that  he  should  have  been  baptized."  Syat 
Theol,  Ser.  160,  B.  8,  Ch.  4,  Sec.  7. 

Dr.  Griffin,  one  of  the  fathers  of  New 
England  Congregationalism,  says :  "  I  agree 
with  the  advocates  of  close  communion  in 
two  points:  1.  That  baptism  is  the  initia- 
tory ordinance  which  introduces  us  into  the 
visible  church ;  of  course,  where  there  is  no 
baptism,  there  are  no  visible  churches.  2. 
That  we  ought  not  to  commune  with  those 
who  are  not  baptized,  and  of  course  not 
church  members,  even  if  we  regard  them  as 
Christians."  Letter  on  Baptism,  1829 ',  cited 
by  Ourtis  on  Com.,  p.  125. 

Dr.  Hibbard,  a  leading  Methodist  scholar 
and  divine,  says :  "  In  one  principle  Baptist 
and  Pedobaptist  churches  agree.  They 
both  agree  in  rejecting  from  communion  at 
the  table  of  the  Lord,  and  in  denying  the 
rights  of  church  fellowship  to  all  who  have 
not  been  baptized."  And  with  admirable 
frankness,  he  adds  :  "  The  charge  of  dose 
communion  is  no  more  applicable  to  the 
Baptists  than  to  us  [Pedobaptists]  ;  inso- 
much as  the  question  of  church  fellowship 
with  them  is  determined  by  as  liberal  prin- 
ciples as  it  is  with  any  other  Protestant 


124  STANDARD   MANUAL 

churches,  so  far,  I  mean,  as  the  present  sub- 
ject is  concerned — i.  e.,  it  is  determined  by 
valid  baptism"  Hibbard  on  Christ.  Bap., 
P.  II,  p.  17 % 

Dk.  Bullock,  another  Methodist  divine, 
says  :  "  Close  communion,  as  it  is  generally 
termed,  is  the  only  logical  and  consistent 
course  for  Baptist  churches  to  pursue.  If 
their  premises  are  right,  their  conclusion  is 
surely  just  as  it  should  be."  And  he  com- 
mends the  firmness  of  Baptists  in  not  invit- 
ing to  the  communion  those  whom  they 
regard  as  un  baptized.  He  says  :  "  They  do 
not  feel  willing  to  countenance  such  laxity 
in  Christian  discipline.  Let  us  honor 
them  for  their  steadfastness  in  maintaining 
what  they  believe  to  be  a  Bible  precept, 
rather  than  criticise  and  censure  because 
they  differ  with  us  concerning  the  intent 
and  mode  of  Christian  baptism,  and  believe 
it  to  be  an  irrepealable  condition  of  coming 
to  the  Lord's  table."  What  Christians 
Believe. 

The  Independent,  one  of  the  most 
widely  circulated,  and  perhaps  the  most  in- 
fluential Pedobaptist  paper  in  the  country t  in 
an  editorial,  says  :  "  Leading  writers  of  all 
denominations  declare  that  converts  mast  be 


FOB    BAPTIST    CHUBCHE8.  125 

baptized  before  they  can  be  invited  to  the 
communion  table.  This  is  the  position 
generally  taken.  But  Baptists  regarding 
sprinkling  as  a  nullity — no  baptism  at  all — 
look  upon  Presbyterians,  Methodists,  and 
others,  as  unbaptized  persons."  "The 
other  churches  cannot  urge  the  Baptists  to 
become  open  communionists  till  they  them- 
selves take  the  position  that  all  who  love 
our  Lord  Jesus  Christ,  the  unbaptized  as 
well  as  the  baptized,  may  be  invited  to 
the  communion  table."  Editorial,  July, 
1879. 

The  Congregationalist,  the  organ  of 
the  New  England  Congregational  Churches, 
in  an  editorial,  says :  "  Congregationalists 
have  uniformly,  until  here  and  there  an  ex- 
ception has  arisen  of  late  years,  required 
baptism  and  church  membership  as  the  pre- 
requisite of  a  seat  at  the  table  of  the  Lord. 
It  is  a  part  of  the  false  '  liberality '  which 
now  prevails  in  certain  quarters,  to  welcome 
everybody  '  who  thinks  he  loves  Christ '  to 
commune  in  his  body  and  blood.  Such  a 
course  is  the  first  step  in  breaking  down 
that  distinction  between  the  church  and  the 
world,  which  our  Saviour  emphasized  ;  and 
h  seems  to  us  it  is  an  unwise  and  mistaken 
11* 


12«5  STANDARD   MANUAL 

act  for  which  no  Scriptural  warrant  exists,* 
Editorial,  July  9y  1879. 

The  Observer,  of  New  York,  the  oldest 
and  leading  Presbyterian  journal  of  this 
country,  said  :  "  It  is  not  a  want  of  charity 
which  compels  the  Baptist  to  restrict  his 
invitation.  He  has  no  hesitation  in  admit- 
ting the  personal  piety  of  his  unimmersed 
brethren.  Presbyterians  do  not  invite  the 
unbaptized,  however  pious  they  may  be.  It 
is  not  uncharitable.  It  is  not  bigotry  on 
the  part  of  Baptists  to  confine  their  com- 
munion to  those  whom  they  consider  the 
baptized." 

The  Interior,  of  Chicago,  the  organ  of 
Western  Presbyterians,  said  :  "  The  differ- 
ence between  our  Baptist  brethren  and  our- 
selves is  an  important  difference.  We  agree 
with  them,  however,  in  saying  that  unbap- 
tized  persons  should  not  partake  of  the 
Lord's  Supper.  Their  view  compels  them 
to  think  that  we  are  not  baptized,  and  shuts 
them  up  to  close  communion.  Close  com- 
munion is,  in  our  judgment,  a  more  defensi- 
ble position  than  open  communion,  which  is 
justified  on  the  ground  that  baptism  is  not 
a  prerequisite  to  the  Lord's  Supper.  To 
charge  Baptists  with  bigotry  becanse  they 


FOR    BAPTIST   CHURCHES.  127 

•bide  by  the  logical  consequences  of  their 
system  is  absurd." 
The  Christian  Advocate,  of  New  York, 

the  leading  journal  of  American  Methodists, 
said  :  "  The  regular  Baptist  churches  in  the 
United  States  may  be  considered  to-day  as 
practically  a  unit  on  three  points — the  non- 
use  of  infant  baptism,  the  immersion  of 
believers  only  upon  a  profession  of  faith, 
and  the  administration  of  the  holy  commu- 
nion to  such  only  as  have  been  immersed 
by  ministers  holding  these  views.  In  our 
opinion  the  Baptist  Church  owes  its  amazing 
prosperity  largely  to  its  adherence  to  these 
views.  In  doctrine  and  government,  and 
in  other  respects,  it  is  the  same  as  the  Con- 
gregationalists.  In  numbers,  the  regular 
Baptists  are  more  than  six  times  as  great  as 
the  Congregationalism.  It  is  not  bigotry 
to  adhere  to  one's  convictions,  providing 
the  spirit  of  Christian  love  prevails/' 

The  Episcopal  .Recorder  said :  "  The 
close  communion  of  the  Baptist  churches  is 
but  the  necessary  sequence  of  the  funda- 
mental idea  out  of  which  their  existence 
has  grown.  No  Christian  Church  would 
willingly  receive  to  its  communion  even  the 
humblest  and  truest  believer  in  Christ  who 


128  STANDARD    MANUAL 

had  not  been  baptized.  With  Baptists,  im- 
mersion only  is  baptism,  and  they  therefore 
of  necessity  exclude  from  the  Lord's  Table 
all  who  have  not  been  immersed.  It  is  an 
essential  part  of  the  system — the  legitimate 
carrying  out  of  the  creed." 

Bishop  Coxe,  of  the  Episcopal  diocese  of 
Western  New  York,  says :  "  The  Baptists 
hold  that  we  have  never  been  baptized,  and 
they  must  exclude  us  from  their  communion 
table,  if  we  were  disposed  to  go  there.  Are 
we  offended  ?  Do  we  call  it  illiberal  ?  No  ; 
we  call  it  principle,  and  we  respect  it.  To 
say  that  we  have  never  become  members  of 
Christ  by  baptism  seems  severe,  but  it  is  a 
conscientious  adherence  to  duty,  as  they  re- 
gard it  I  should  be  the  bigot,  and  not 
they,  if  I  should  ask  them  to  violate  their 
discipline  in  this,  or  in  any  other  particu- 
lar." On  Chris.  Unity,  in  "  Church  Union," 
July,  189L 


FOR    BAPTIST   CHUBCHE&  129 


CHAPTER  XII. 

INFANT    BAPTISM. 

One  of  the  customs  held  and  upheld  by 
Pedobaptist  churches,  which  Baptists  seri- 
ously condemn,  is  infant  baptism.  It  is 
practiced  by  both  Roman  Catholics  and  Pro- 
testants as  a  religious  institution;  and 
though  not  held  as  sacredly,  or  practiced  as 
widely  as  formerly,  it  still  prevails  to  a 
wide  extent  throughout  the  Christian  world. 
And  yet  it  was  not  instituted  by  Christ,  nor 
practiced  by  his  apostles,  nor  known  in  the 
primitive  churches,  and  has  neither  sanction 
nor  recognition  in  the  word  of  God.  It  is 
for  this  reason  that  Baptists  utterly  reject 
and  condemn  the  custom,  as  not  simply  use- 
less and  without  authority,  but  as  a  most 
pernicious  and  hurtful  usage ;  that  it  is  in- 
jurious both  to  the  child  that  receives  it, 
and  to  the  church  which  allows  it,  can  be 
easily  shown.  Baptism  before  faith,  and 
without  a  profession  of  it,  contradicts  and 


180  STANDARD   MAJSUAL 

doea  violence  to  all  New  Testament  teach- 
ing. 

NOT   OF    SCRIPTURAL   AUTHORITY. 

Now,  that  infant  baptism  is  not  of  Script- 
ural authority,  and  was  not  known  in  the 
first  Christian  ages,  nearly  all  its  advocates 
and  defenders  have  with  considerable  can- 
dor admitted.  Only  a  few  of  their  historians 
and  scholars  can  be  cited  here. 

Dr.  William  Wall,  a  learned  divine 
of  the  English  Church,  who  wrote  the  His- 
tory of  Infant  Baptism,  a  work  so  able 
that  the  clergy  in  convocation  assembled 
gave  him  a  vote  of  thanks  for  his  defense 
of  the  custom,  says  :  "  Among  all  the  per- 
sons that  are  recorded  as  baptized  by  the 
Apostles,  there  is  no  express  mention  of 
any  infants/'  Hist.  Inf.  Bap.,  Intro.,  pp. 
1,65. 

Thomas  Fuller,  the  historian,  says  : 
"We  do  freely  confess  there  is  neither  ex- 
press precepts  nor  precedent  in  the  New 
Testament  for  the  Baptism  of  Infants/' 
Infant*  Advoc,  pp.  71,  160. 

Luther  says :  "  It  cannot  be  proved  by 
the  sacred  Scriptures  that  infant  baptism  was 
instituted  by  Christ,  or  begun  by  th©  fir^ 


FOR    BAPTIST    CHURCHES.  131 

Christians  after  the  Apostles.      Vanity  of 
Inf.  Bap.,  Part  II.,  p.  8. 

Neander  says  :  "  Baptism  was  adminis- 
tered at  first  only  to  adults,  as  men  were 
accustomed  to  conceive  of  baptism  and  faith 
as  strictly  connected.  We  have  all  reason 
for  not  deriving  infant  baptism  from  apos- 
xolic  instltution.,,  Ch.  Hist.,  Vol.  /.,  p.  311 ; 
Plant,  and.  Train,  Vol  I.,  p.  %22. 

Prof.  Lange  says:  "All  attempts  to 
make  out  infant  baptism  from  the  New 
Testament  fail.  It  is  totally  opposed  to  the 
spirit  of  the  apostolic  age,  and  to  the  funda- 
mental principles  of  the  New  Testament." 
Inf.  Baptism,  p.  101. 

Prof.  Jaoobi  says:  "Infant  baptism 
was  established  neither  bv  Christ,  nor  by 
the  Apostles."  AH.  Bap.  Kvao'a  Oycl  Bib. 
Lit. 

Dr.  BLanna  says :  "  Scripture  knows 
nothing  of  the  baptism  of  infants."  North 
Brit.  Review.     Aug.,  18SS. 

Prof.  Hagenbach  says :  "  The  passages 
from  Scripture  cited  in  favor  of  infant  bap- 
tism as  a  usnage  of  the  primitive  church  are 
doubtful,  and  prove  nothing."  Hist.  I**L, 
pp.  190,  193. 

Bishop    Burnett,    Baxter,    Good  -in, 


132  STANDARD    MANUAL 

Limborch,  Celarius,  Field,  and  many  others 
bear  similar  testimony. 

WHEN    DIB   IT   RISE? 

Since  the  New  Testament  knows  nothing 
of  infant  baptism,  and  since  it  was  neither 
instituted  by  Christ,  nor  practiced  by  his 
Apostles,  what  was  its  origin,  and  when  did 
it  come  into  use  ? 

Tertullian  is  the  first  who  mentions 
the  custom,  and  he  opposes  it.  This  was  at 
the  close  of  the  second  century,  or  about  a.  d. 
200.  His  opposition  to  it  proves  two  thi  ngs : 
First,  that  it  was  in  occasional  use,  at  least. 
Second,  that  it  was  of  recent  origin,  since 
had  it  been  long  used  some  earlier  record  of 
it  could  be  found.  Neander,  Ch.  Hist, 
Vol.  L,  p.  311. 

Bingham  could  find  no  earlier  allusion 
to  it  than  that  of  Tertullian,  though  he  be- 
lieved it  arose  earlier.  It  must,  therefore, 
as  is  generally  agreed,  have  had  its  origin 
about  the  beginning  of  the  third  century. 

Curcelljeus  says :  "  The  baptism  of  in- 
fants in  the  two  first  centuries  after  Christ 
was  altogether  unknown ;  but  in  the  third 
and  fourth  was  allowed  by  some  few.  In 
the  fifth  and  following  ages  it  was  generally 


FOB    BAPTIST    CHURCHES,  133 

received."      Inst.   Christ.  Religion,   B.  I.f 
Ch.  12. 

Sajlmasius  says :  "  In  the  first  two  cen- 
turies no  one  was  baptized,  except,  being 
instructed  in  the  faith  and  acquainted  with 
the  doctrines  of  Christ,  he  was  able  to  pro- 
fess himself  a  believer."  Hist.  Bapt.  Suicer. 
Thesawr.,  Vol  IL,  p.  1136. 

Such  testimony  is  conclusive,  and  quite 
sufficient,  though  much  more  of  a  similar 
character  might  be  added. 

Bvi  observe :  That  when  the  baptism  of 
children  began,  it  was  not  that  of  uncon- 
scious infants  at  all,  as  is  now  practiced,  but, 
as  Bunsen  declares,  of  "  little  growing  chil- 
dren, from  six  to  ten  years  old."  And  he 
asserts  that  Tertullian  "does  not  say  one 
word  of  new-born  infants."  Cyprian,  an 
African  bishop,  at  the  close  of  the  third  cen- 
tury, urged  the  baptism  of  infants  proper, 
because  of  the  saving  efficacy  of  the  ordi- 
nance ;  and  he  is  called  the  inventor,  or 
father,  of  infant  baptism.  BvmsevUs  Hxppol 
and  His  Age,  Vol.  III. ,  pp.  19%-6. 

WHY   DID    IT   RI8E? 

There  is  even  less  difficulty  in  tracing  the 
cause  than  in  finding  the  origin  of  infant 
12 


184  STANDARD    MANUAL 

baptism.  It  originated  in  a  perversion  of 
Christian  doctrine,  and  was  itself  the  per- 
version of  a  Christian  ordinance. 

All  students  of  ecclesiastical  history  know 
that  at  an  early  period  corruptions  per- 
verted Christian  faith  and  practice.  Among 
these,  one  of  the  earliest  was  that  of  an 
undue  efficacy  attributed  to  baptism.  Its 
sanctity  wms  so  exalted  that  it  was  believed 
to  have  power  to  wash  away  sins,  and 
cleanse  the  soul  for  heaven.  By  it  the  sick 
were  supposed  to  be  prepared  for  death, 
and  salvation  made  more  certain  by  its  effi- 
cacy. Anxious  parents  therefore  desired 
their  dying  children  to  be  thus  prepared — 
"  washed  in  the  laver  of  regeneration,"  as 
it  was  termed — that  they  might  be  sure  of 
salvation.  And  here  came  in  that  perni- 
cious error  of  "  baptismal  regeneration," 
which  gave  rise  to  infant  baptism,  and 
which  has  through  all  these  ages  clung  with 
more  or  less  pertinacity  to  the  clergy  and 
laity  of  all  churches  which  have  practiced 
it. 

Salmasius  says :  "  An  opinion  prevailed 
that  no  one  could  be  saved  without  being 
baptized;  and  for  that  reason  the  custom 
arose   of   baptizing   infants."     Epid.   Ju%. 


FOR    BAPTIST    CHURCHES.  135 

Pae.     See  Booth's  Pedo.  Exam.,  Ch.  III., 
Sec.  3. 

Vekema  declares  that  "  the  anciente  con- 
nected a  regenerating  power  with  baptism." 
He  cites  Justin  Martyr,  Irenaeus,  Clemens, 
Tertullian,  and  Cyprian  as  holding  that 
opinion.     Eccl.  Hist.,    Vol.  If.,  p.  3,  Sees.  2, 

3,k 

Chkysostom,  writing  about  a.  d.  398,  as 
cited  by  Suicerus,  says :  "  It  is  impossible 
without  baptism  to  obtain  the  kingdom," 
and  as  cited  by  Wall  he  says :  "  If  sudden 
death  seize  us  before  we  are  baptized,  though 
we  have  a  thousand  good  qualities,  there  is 
nothing  to  be  expected  but  hell."  Suicer., 
Thesaur.  Eccl.,  Vol.  I.,  p.  3. 

Waddington,  in  his  Church  History, 
says,  in  reference  to  the  third  century  :  "  A 
belief  was  gaining  ground  among  the  con- 
verts, and  was  inculcated  among  the  hea- 
then, that  the  act  of  baptism  gave  remission 
of  all  sins  committed  previously."  Hist. 
of  Chwrch,  Ch.  II,  p.  S3. 

Prof.  Fisher  says:  "Very  early  baptism 
was  so  far  identified  with  regeneration  as 
to  be  designated  by  that  term.  This  rite 
was  considered  essential  to  salvation.  A 
virtue  was  believed  to  reside  in  the  bap- 


136  STANDARD    MANUAL 

tismal  water  itself."     Hist.   Christ.  Ch.fp. 
83. 

Do  its  advocates  and  supporters  hold  the 
same  view  now  ?  Do  parents  and  ministers 
still  believe  that  the  baptism  of  unconscious 
infants  secures,  or  makes  more  sure,  their 
salvation  ?     If  not,  why  do  they  practice  it  ? 

Prof.  Lange's  words  are  weighty,  and 
should  be  carefully  pondered  by  Protestant 
defenders  of  this  Papal  emanation.  He 
says  :  "  Would  the  Protestant  Church  fulfill 
and  attain  to  its  final  destiny,  the  baptism 
of  new-born  children  must  of  necessity  be 
abolished.  It  has  sunk  down  to  a  mere  for- 
mality, without  any  meaning  for  the  child." 
History  of  Protestantism,  p.  S %. 

Many  good  people,  familiar  with  infant 
baptism  and  surrounded  by  its  influences, 
have  naturally  learned  to  reverence  it  as  of 
divine  appointment,  and  some  of  them 
really  believe  it  is  taught  or  sanctioned  by 
the  New  Testament.  But  Baptists  are  right 
in  rejecting  it  as  something  utterly  without 
foundation  in  the  word  of  God. 

HOUSEHOLD    BAPTISMS. 

Much  stress  is  laid  by  some  of  the  advo- 
cates of  infant  baptism  on  the  fact  that  in 


FOR    BAPTIST   CHURCHES.  137 

the  Acts  of  the  apostles  several  cases  of 
household  baptism  are  mentioned.  And  it 
is  asked  with  an  air  of  assurance  :  "  If  en- 
tire households  were  baptized,  must  there 
not  have  been  children  among  them  ?  And 
were  they  not  baptized  also  ? n  To  this  it 
is  sufficient  to  reply,  that  nothing  is  said  of 
children,  and  we  have  no  right  to  put  into 
the  Scriptures  what  we  do  not  find  in  them. 
All  inference  that  such  households  contained 
infants,  and  that  such  infants  were  baptized, 
is  the  purest  fiction  in  the  world.  If  Chris- 
tian institutions  could  be  built  on  so  slight  a 
foundation  as  that,  we  could  bring  in  all 
the  mummeries  of  the  Greek  or  the  Roman 
Church,  and  all  the  ceremonies  of  the  Mo- 
saic ritual. 

One  thing  is  certain :  if  in  those  house- 
holds any  children  were  baptized,  they  were 
old  enough  to  receive  the  gospel  and  to  be- 
lieve on  Christ,  and  were  thus  suitable  sub- 
jects for  the  ordinance,  and  for  church  fel- 
lowship. For  it  is  said,  "  They  believed,  and 
gladly  received  the  word.17  There  are  thou- 
sands of  Baptist  churches  into  whose  fellow- 
ship whole  households  have  been  baptized — 
parents  and  children,  and  perhaps  others 
connected  with  them.  But  all  were  old 
12* 


1S&  STANDARD    MANUAL 

enough  to  believe  and  to  make  profession  of 
their  faith.  So  evidently  it  was  in  these 
households. 

The  more  prominent  of  these  households 
are  that  of  Lydia,  mentioned  in  Acts  16 ; 
that  of  the  Philippian  jailer,  mentioned  also 
in  Acts  16 ;  and  that  of  Stephanas,  men- 
tioned in  1  Cor.  1.  Now  note  what  a  few 
distinguished  Pedobaptist  scholars  say  of 
these  cases. 

Dr.  Neander  says :  "  We  cannot  prove 
that  the  Apostles  ordained  infant  baptism  ; 
from  those  places  where  the  baptism  of  a 
whole  family  is  mentioned,  we  can  draw  no 
such  conclusion."  Planting  and  Training, 
p.  162,  N.  F.  Ed.,  1866. 

Prof.  Jacobi  says :  "  In  none  of  these 
instances  has  it  been  proved  that  there  were 
little  children  among  them."  Kxttds  Bib. 
Oyc,  Art.  Bap. 

Dr.  Meyer  says  :  "  That  the  baptism  of 
children  was  not  in  use  at  that  time  appears 
evident  from  1  Cor.  7  :  14."  Comment,  on 
Ads  16 :  16. 

Dr.  De  Wette  says  :  "  This  passage  has 
been  adduced  in  proof  of  the  apostolical 
authority  of  infant  baptism ;  but  there  is 
no  proof  here  that  any  except  adults  were 


FOR    BAPTIST    CHURCHES.  139 

v 

baptized."  Com.  New  Test.,  Ads  16: 
16. 

Dr.  Olshauses  says  :  "  There  is  alto- 
gether wanting  any  conclusive  proof  text 
for  the  baptism  of  infants  in  the  age  of  the 
Apostles."     Com.  on  Acts  16 :  15. 

Bishop  Bloomfield  says  of  the  jailer  : 
"  It  is  taken  for  granted  that  his  family 
became  Christians  as  well  as  himself." 
Com.  on  Acts  16:  31. 

Calvin,  Doddridge,  Henry,  and  other 
commentators  declare  that  in  this  case  the 
household  all  believed,  and  therefore  were 
baptized  and  did  rejoice.  MacKnight  con- 
siders the  case  of  the  household  of  Stephanas 
as  giving  no  countenance  to  the  baptism  of 
infants.  And  with  him  agree  Guise,  Ham- 
mond, Doddridge,  and  others. 

As  to  the  argument  used  by  some,  that 
baptism  came  in  the  place  of  circumcision, 
it  is  too  weak  and  puerile,  too  far  fetched 
and  destitute  of  reason,  to  claim  the  serious 
regard  of  intelligent  and  candid  minds. 


140  STANDARD   MANUAL 


CHAPTER  XIIL 

CHUBCH    GOVERNMENT. 

A  Christian  church  is  a  society  with  a 
corporate  life,  organized  on  some  definite 
plan,  adapted  to  some  definite  purpose,  which 
it  proposes  to  accomplish.  It  has,  therefore, 
its  officers  and  ordinances,  its  laws  and  regu- 
lations, fitted  to  administer  its  government 
and  carry  out  its  purposes.  The  question 
then  arises,  What  is  the  true  and  proper 
form  of  church  organization  and  govern- 
ment ?  We  do  not  care  to  inquire  as  to  the 
various  and  contradictory  forms,  as  we  see 
them  about  us  in  the  different  denomina- 
tions, but  what  was  the  organic  form  and 
government  of  the  first  churches,  planted 
by  and  moulded  under  the  hands  of  Christ'g 
inspired  apostles. 

There  are  three  special  and  widely  differ- 
ent forms  of  church  government  which  havf 
fained  prevalence  in  Christian  communities 
uring  past  ages,  and  which  are  still  main 


FOR    BAPTIST    CHURCHES.  14i 

fcained  with  varied  success,  each  of  which 
claims  to  have  been  the  original  primitive 
form  : 

1.  The  prelatical,  in  which  the  governing 
power  resides  in  prelates,  or  diocesan  bish- 
ops, and  the  higher  clergy ;  as  in  the  Roman, 
Greek,  English,  and  most  Oriental  churches. 

2.  The  presbyterian,  in  which  the  govern- 
ing power  resides  in  assemblies,  synods,  pres- 
byteries, and  sessions ;  as  in  the  Scottish 
Kirk,  the  Lutheran,  and  the  various  Pres- 
byterian churches. 

3.  The  independent,  in  which  the  body 
is  self-governing,  each  single  and  local 
church  administering  its  own  government 
by  the  voice  of  the  majority  of  its  mem- 
bers ;  as  among  Baptists,  Congregational- 
ists,  independents,  and  some  other  bodies. 

Now  which  of  these  modes  of  church 
life  and  administration  is  taught  in  the  New 
Testament,  if  either  ?  or  which  best  accord? 
with  the  constitution  and  government  of  the 
apostolic  churches  ? 

Baptists  hold  that  each  separate,  local 
church  is  an  independent  body,  governing 
itself  according  to  the  laws  of  Christ,  as 
found  in  the  New  Testament.  That  each 
inch   church  is  independent  of   all    other 


142  STANDARD    MAFCAL 

churches,  and  of  all  other  persons,  so  far 
as  administration  is  concerned,  owing  comity 
and  fellowship  to  all,  but  allegiance  and 
submission  to  none.  The  government  is 
administered  by  the  body  of  the  members, 
*vhere  no  one  possesses  a  pre-eminence  of 
mthority,  but  each  enjoys  an  equality  of 
rights,  and  in  which,  in  matters  of  opinion, 
■;he  majority  decides. 

That  this  style  of  churoh  structure  is 
according  to  the  New  Testament  appears 
evident  from  a  study  of  the  sacred  records 
themselves.  The  apostles  treated  the 
churches  as  independent  bodies.  Their 
epistles  were  addressed  to  the  churches 
as  such ;  they  reported  th«ir  doings  to 
them  ;  enjoined  upon  them  the  duty  of 
discipline ;  exhorted,  instru'^ted,  and  re- 
proved them  as  independent  and  responsible 
bodies.  They  recognized  the  right  of  the 
churches  to  elect  their  own  teachers  and 
officers,  a  primary  and  fundamental  right, 
which,  when  conceded,  supposes  all  other 
rights  and  powers  necessary  to  a  self-gov- 
erning community  acting  under  divinely 
given  laws. 

Neander,  the  distinguished  historian*  says 
of  the  first  age:  "The  churches  w«ra  ta  ^ght 


FOR    BAPTIST    CHUBCHE8.  143 

to  govern  themselves."  '*  The  brethren 
chose  their  own  officers  from  among  them- 
selves." "  In  respect  to  the  election  of 
church  officers,  the  ancient  principle  was 
still  adhered  to:  that  the  consent  of  the 
community  was  necessary  to  the  validity  of 
every  such  election,  and  each  one  was  at 
liberty  to  offer  reasons  against  it."  Introd. 
Coleman's  Prim.  Christ y,  p  19;  Ch.  Hist., 
Vol.  I.,  p.  199;  Plant  and  Train.,  p.  166. 

Mosheim  says  of  the  first  century  :  "  In 
those  primitive  times,  each  Christian  Church 
was  composed  of  the  people,  the  presiding 
officers,  and  the  assistants,  or  deacoiu.  These 
must  be  the  component  parts  of  every  so- 
ciety. The  principal  voice  was  that  of  the 
people,  or  of  the  whole  body  of  Christians." 
"  The  assembled  people,  therefore,  elected 
their  own  rulers  ana  teachers."  Of  the 
second  century,  he  adds :  "  One  president, 
or  bishop,  presides  over  each  church.  He 
was  created  by  the  common  suirrages  of  the 
people."  "  During  a  great  part  of  this  cen- 
tury, all  the  churches  continued  to  be,  as  at 
first,  independent  of  each  other.  Each  church 
was  a  kind  of  small,  independent  republic, 
governing  itself  by  its  own  laws,  enacted,  oi 
at  least  sanctioned,  by  the  people."     EocL 


144  STANDARD    MANUAL 

fl«*.,  Cent.  1,  Part  i,  Ch.  2,  See.  5,  6; 
Cent,  g,  Ch.  2,  Sec.  1,  8. 

Coleman  says :  "  These  churches,  where 
ever  formed,  became  separate  and  independ- 
ent bodies,  competent  to  appoint  their  own 
officers  and  administer  their  own  govern- 
ment without  reference  or  subordination  to 
any  control,  authority,  or  foreign  power. 
No  fact  connected  with  the  history  of  the 
primitive  church  is  more  fully  established 
or  more  generally  conceded."  Prim.  Christ 
Exempt.,  Ch.  4,  Sec.  4,  p.  95. 

Archbishop  Whately,  Dr.  Barrow, 
Dr.  Burton,  Dr.  Waddington, — all  of  them 
Church  of  England  divines, — fully  agree 
with  this  testimony,  and  confirm  the  evi- 
dence cited. 

Geiselek,  the  historian,  says,  concerning 
early  changes :  "  Country  churches,  which 
had  grown  up  around  some  city,  seem,  with 
their  bishops,  to  have  been  usually,  in  a 
certain  degree,  under  the  authority  of  the 
mother  church.  With  this  exception,  all  the 
churches  were  alike  independent,  though 
some  were  especially  held  in  honor,  on  such 
grounds  as  their  apostolic  origin,  or  the  im- 
portance of  the  city  in  which  they  were 
■touted."     Period  1,  Div.  1,  Ch.  S,  See.  58. 


FOB    BAPTIST    CHURCHES.  146 

situated."     Period  1,  Div.   1,  Ch.  3,  Sec. 
62. 

Farther  discussion  on  this  subject  is  not 
needed.  The  point  is  proven,  and  the  inde- 
pendent form  of  church  government  is  man- 
ifestly primitive  and  apostolic,  as  advocated 
and  practiced  by  Baptists. 


146  STANDARD   MANUAL 


CHAPTER  XIV. 

CHURCH    OFFICERS. 

How  many,  and  what  are  the  Scripturaj 
officers  of  a  Christian  church?  For  a 
church,  being  a  society,  must  have  not  only 
laws,  but  officers  to  execute  them.  How 
many  orders  are  there  in  the  ministry? 
These  are  questions  which  have  at  times 
greatly  divided  the  Christian  world. 

Baptists  assert  that  the  officers  of  a  church 
are  two, — and  of  right,  can  be  no  more, — 
pastor  and  deacons.  In  this  opinion  agree 
some  other  denominations,  while  the  various 
Episcopal  sects  insist  that  there  should  be 
three  sects — deacons,  priests,  and  bishops,  to 
which  the  Church  of  England  adds  arch- 
bishops. Others  add  to  this  number  in- 
definitely ;  and  the  Romish  Church  carries 
the  list  up  to  ten  or  twelve,  ending  with  the 
pope.  Now  it  is  not  so  much  what  this 
church  teaches  or  practices,  but  on  wb*$ 
basis   were   the    primitive   churches  —  tb« 


FOR    BAPTIST    CHURCHES.  147 

churches  of  inspiration — organized.  Qui 
Lord  did  not  live  to  shape,  and  model,  and 
put  in  order  all  things  for  the  full  equip- 
ment of  his  people,  that  they  might  be 
thoroughly  furnished  unto  all  good  works, 
but  he  did  give  to  his  apostles  a  spirit  of 
wisdom  by  which  they  should  be  able  to  do 
all  this,  and  carry  out  his  plans,  in  the  or- 
ganization oi  his  kingdom  after  he  had  left 
them.  We  assume  that  the  first  churches 
were  organized  on  the  divine  plan,  and  seek 
to  ascertain  what  that  plan  was. 

In  the  New  Testament,  the  words  bishops 
presbyter,  elder  are  used  to  designate  church 
officers.  They  all,  however,  designate  the 
same  office,  and  tnerefore  officially  mean  the 
same  thing ;  indeed,  they  are  not  unfre- 
quently  applied  to  the  same  individual. 
The  bishop — called  also  presbyter,  or  elder 
— was  the  pastor,  or  overseer  of  the  spiritual 
flock,  watching,  guiding,  and  feeding  it,  as 
the  shepherd  does  his  sheep.  The  deacons 
were  chosen  to  attend  to  the  temporal  inter- 
ests of  the  church,  as  appears  by  the  election 
of  the  seven,  recorded  in  the  sixth  chapter 
of  Acts.  This  was  done  in  order  that  the 
apostles  might  be  free  from  the  temporal 
cares,  and  thus  able  to  give  their  attention 


148  STANDARD   MAJTUAIi 

more  exclusively  to  the  spiritual  welfare  of 
the  people.  The  word  deacon  means  a  mirv- 
ister,  a  servant.  It  is  sometimes  applied  to 
the  apostles,  and  even  to  Christ  himself,  in 
that  general  sense  as  one  who  "  came,  not  to 
be  ministered  unto,  but  to  minister,  and  to 
give  his  life  a  ransom  for  many."  Some  of 
the  first  deacons  were  also  efficient  preachers 
of  the  gospel,  but  their  work  as  deacons 
pertained  to  other  service  in  the  churches. 
While,  therefore,  the  deacon  is  a  church 
officer,  his  office  does  not  constitute  an  order 
in  the  ministry  at  all,  its  functions  belong- 
ing to  temporal  concerns,  and  not  to  a  spir- 
itual service.  The  service  usually  performed 
by  clerks,  trustees,  and  the  like,  it  may  be 
presumed,  so  far  as  such  service  was  needed 
in  the  first  churches,  was  devolved  on  the 
deacons. 

Pastors,  by  whatever  name  they  may 
have  been  known,  had  the  same  service, 
and  were  of  the  same  grade,  dignity,  and 
authority.  In  the  first  churches  there  were 
no  high  orders  of  clergy  placed  over  lower 
grades,  and  over  the  churches  ruling  with 
superior  authority.  All  were  equals  among 
equals,  and  all  equally  ministered  to  the 
churches.     If    in    the   same   church   there 


FOR   BAPTIST   CHURCHES.  149 

might  chance  to  be  several  to  whom  the 
titles  bishop,  presbyter,  or  elder  were  applied, 
they  were  all  of  equal  rank  or  authority, 
though  one  might  be  selected  to  serve  a# 
the  pastor  of  the  church,  and  devote  him 
self  to  its  local  interests ;  while  the  others 
might  give  themselves  to  more  general  mis- 
sionary work. 

Neander  says :  "  The  word  'presbyter,  or 
elder,  indicates  rather  the  dignity  ol  the 
office,  since  presbyters  among  the  Jews  were 
usually  aged  and  venerable ;  while  bishop, 
or  episoopos,  designated  the  nature  of  their 
work  as  overseers,  or  pastors  of  the  churches. 
The  former  title  was  used  by  Jewish  Chris- 
tians as  a  name  familiar  in  the  synagogue; 
while  the  latter  was  chiefly  used  by  the 
Greek  and  other  Gentile  converts,  as  more 
familiar  and  expressive  to  them."  a  They 
were  not  designed  to  exercise  absolute  au- 
thority, but  to  act  as  presiding  officers  and 
guides  of  an  ecclesiastical  republic :  to  con- 
duct all  things,  with  the  co-operation  of  the 
communities,  as  their  ministers,  and  not  as 
their  masters."  Introd.  to  Cole.  Prim.  Ch., 
p.  20;  Ch.  Hist.  Vol.  1.,  p.  18+;  ^tcurd. 
and  Train.,  p.  H7. 

Mosheim    says:     "The    rulers    of    tht 
1* 


150  STANDARD   MANUAL 

churches  were  denominated  sometime*  pres- 
byters, or  elders,  a  designation  borrowed 
from  the  Jews,  and  indicative  rather  of  the 
wisdom  than  the  age  of  the  persons,  and 
sometimes  also  bishops;  for  it  is  most  mani- 
fest that  both  terms  are  promiscuously  used 
in  the  New  Testament  of  one  and  the  same 
class  of  persons."  "  In  these  primitive  times, 
each  Christian  church  was  composed  of  the 
people,  the  presiding  officers,  and  the  assist- 
ants, or  deacons.  These  must  be  the  com- 
ponents of  every  society."  EccL  Hist., 
Cent.  1,  p.  2;   Ch.,  2,  Sees.  6,  8. 

Gieseler  asserts:  "The  new  churches 
everywhere  formed  themselves  on  the  model 
of  the  mother  church  at  Jerusalem.  At  the 
head  of  each  were  the  elders  {presbyter, 
bishop),  all  officially  of  equal  rank,  though 
in  several  instances  a  peculiar  authority 
seems  to  have  been  conceded  to  some  one 
individual  from  personal  considerations." 
Ch.  Hut.,  Part  1,  Div.  1,  Ch.  2,  Sec.  29. 

Waddington  declares :  "  It  is  also  true 
that  in  the  earliest  government  of  the  first 
Christian  society, — that  of  Jerusalem, — not 
the  elders  only,  but  the  'whole  church/ 
were  associated  with  the  apostles ;  and  it  is 
even  certain  that  the  terms  bishop  and  elder, 


FOR    BAPTIST   CHURCHES.  151 

or  presbyter ,  were  in  the  first  instance  and 
for  a  short  period,  sometime  used  synony- 
mously, and  indiscriminately  applied  to  the 
same  order  in  the  ministry."  Hist.  Christ, 
Church,  Ch.  <2,  Sec.  2. 

Archbishop  Usher  says  that  "  bishop 
and  presbyter  differed  only  in  degree,  and 
not  in  order."  See  Cole.  Ano.  Christ 
Ezemp.,  Ch.  8,  Sec.  6. 

Bishop  Burnett  says:  "As  for  the 
notion  of  distinct  offices  of  bishop  and  pres- 
byter, I  confess  it  is  not  so  clear  to  me." 
Vindie.  Ch.  of  Sects,  p.  366. 

Dr.  Coleman  says :  "  It  is  generally  ad- 
mitted by  Episcopal  writers  on  this  subject, 
that  in  the  New  Testament,  and  in  the 
earliest  ecclesiastical  writings,  the  terms 
bishops  and  presbyters,  or  elders,  are  synony- 
mous, and  denote  one  and  the  same  office." 
"The  office  of  presbyter  was  undeniably 
identical  with  that  of  bishop,  as  has  been 
shown  above."  "  Only  two  orders  of  officers 
are  known  in  the  church  until  the  close  of 
the  second  century.  Those  of  the  first  are 
ityled  either  bishops  or  presbyters ;  of  the 
second,  deacons."  Ano.  Christ.  Ezemp.,  Ch. 
8,  Sec.  6;   Ch.  6,  Sec.  5. 

This  author  cites  many  of  the  early  Chris- 


152  8TANDAKD   MANUAL 

tian  Fathers  who  bore  the  same  testimony, 
among  whom  are  Clement  of  Rome,  Poly- 
carp,  Justin  Martyr,  Iren®us,  Jerome, 
Chrysostom,  Theodoret,  and  others.  Many 
prelatical  writers,  besides  these  above  quoted, 
frankly  admit  the  same  facts. 

The  Apostle  Paul,  it  is  stated  (Acts  20  : 
17,  18),  called  together  the  elders  (presby- 
ters) of  the  Ephesian  Church.  But  in  verse 
28  he  calls  these  officers  overseers  (episco- 
pous).  Here  the  terms  presbuteros  and  episco- 
pos  were  certainly  used  interchangeably. 

Paul  and  Timothy,  in  their  address  to 
the  Philippian  Christians,  specify  three 
classes  as  evidently  constituting  the  entire 
body  of  disciples.  They  say :  "  To  all  the 
saints  in  Christ  Jesus,  which  are  at  Philippi, 
with  the  bishops  and  deacons."  Saints, 
bishops,  and  deacons  embraced  the  whole 
church. 

Timothy  was  instructed  by  Paul  as  to 
the  qualifications  of  pastors  to  be  placed 
over  the  churched.  (1  Tim.  3:1.)  Par- 
ticular directions  are  given  as  to  both  bishops 
and  deacons,  but  no  mention  is  made  of 
elders — clearly  because  they  were  the  same 
as  bishops. 

Titus  is  likewise  enjoined  to  secure  pa#- 


FOB    BAPTIST    CHURCHES.  168 

tors  for  the  church  in  Crete.  (Titus  1  : 6,  7.) 
These  pastors  are  called  elders  in  verse  6 
and  bishops  in  verse  7. 

Pastors  and  deacons,  therefore,  are  two 
orders,  and  these  officers  simply  were  known 
or  needed  in  the  apostolic  churches.  In 
this,  also,  the  views  held  by  Baptists  are  in 
harmony  with  the  customs  of  the  churches 
in  the  first  and  purest  age  of  Christian  his- 
tory. 


154  STANDARD   MANUAL 


CHAPTER  XV. 

BAPTIST   HISTORY. 

It  is  sometimes  asked :  "  When  and 
where  did  the  Baptists  originate?  Who 
were  their  founders?  What  is  their  his- 
tory?" These  are  questions  of  interest; 
but  a  more  important  one  would  be  :  "  Are 
they  right  ?  Is  their  faith  according  to  the 
teachings  of  the  New  Testament  ?  n  Many 
things  which  are  old  are  not  true.  Creeds 
and  sects  may  boast  a  venerable  antiquity, 
while  the  word  of  God  utterly  condemns 
them.  Any  organization  that  cannot  rea- 
sonably claim  Christ  for  its  founder  has 
small  right  to  the  name  of  a  Christian 
church,  no  matter  how  old  it  may  be. 

Baptists  claim  to  be  built  on  the  founda- 
tion of  the  apostles  and  prophets,  Jesus 
Christ  himself  being  the  chief  Corner  Stone. 
If  this  claim  be  well  founded,  whether  they 
have  a  written  history  of  one  century  or  of 
twenty,  matters  little.     Yet  whatever  of  the 


FOR    BAPTIST   CHURCHES.  155 

past  belongs  to  any,  it  may  be  well  to  know. 
And  Baptist  history  constitutes  one  of  the 
most  interesting  chapters  in  the  records  of 
Christianity. 

During  the  apostolic  age  even,  the  doc- 
trines of  the  gospel  became  corrupted,  and 
its  ordinances  soon  after.  Both  Jewish  and 
Gentile  converts  brought  into  the  churches 
many  of  their  old  religious  notions,  and 
incorporated  them  with  the  faith  of  Christ. 
These,  together  with  the  many  philosophical 
ideas  of  the  times  and  the  perversions  to 
which  the  truth  is  always  exposed  from  the 
ignorance  and  selfishness  of  men,  very  early 
turned  the  churches  aside  from  the  faith 
once  delivered  to  the  saints.  Still  there 
were  many  who  in  simplicity  and  humility 
maintained  the  doctrines  and  customs  in 
their  original  purity.  Those  churches  which 
were  strongest  and  most  prosperous  were 
most  exposed  to  corruption  by  alliances  with 
the  world. 

When  at  length  the  period  of  martyrdom 
and  persecution  terminated ;  when  a  nom- 
inal Christianity  took  possession  of  a  throne, 
and  Church  and  State  became  united,  then 
religion,  in  its  prevailing  forms,  lost  its  sim- 
plicity, its  spirituality,  and  its  power,  and  a 


156  STANDARD   MANUAL 

temporal  hierarchy  took  the  place  of  the 
church  of  Christ.  This  was  the  great  apos- 
tasy of  the  early  times.  But  all  the  churches 
and  all  disciples  did  not  follow  in  the  wake 
of  this  sad  departure  from  the  truth.  Many 
congregations  and  communities  of  true  wor- 
shipers kept  the  doctrines  of  the  gospel,  and 
practiced  its  ordinances,  nearly,  or  quite,  in 
their  primitive  purity.  And  this  they  con- 
tinued to  do  through  all  the  ages  of  dark- 
ness and  corruption  which  followed.  They 
were  never  identified  with  the  Roman  or 
Greek  churches  ;  they  never  were  in  alliance 
with  States ;  never  formed  hierarchies.  As 
independent  congregations,  or  small  commu- 
nities, with  no  other  bond  of  union  than  a 
common  faith,  fellowship,  and  sympathy, 
often  obscure  and  unobtrusive,  taking  the 
word  of  God  as  their  guide,  they  sought  to 
realize  the  idea,  not  of  a  temporal,  but  a 
spiritual  kingdom  in  the  gospel  dispensa- 
tion. 

These  religious  communities  were  by  the 
dominant  hierarchies  called  secto,  and  stig- 
matized as  heretic*.  As  such  they  were 
traduced  and  persecuted  continuallv  And 
though  they  may  have  had  their  errors 
they  were  the  best  and  purest  defenders  o* 


FOR    BAPTIST    CHURCHES.  157 

the  Christian  faith,  and  the  truest  representa- 
tives of  the  first  disciples  of  Christ  then 
existing.  The  State  churches  were  the 
heretics  ;  while  those  so-called  sects  were  the 
true  successors  of  the  first  Christians. 

They  were  defamed  and  oppressed.  Ca- 
lumniated and  martyred  because  they  bore 
witness  to  the  truth  of  God  and  testified 
against  the  errors  and  vices  of  the  so-called 
churches.  History  has  never  done  them 
justice,  and  perhaps  never  will;  because 
history  has  been  too  much  written  in  the 
interest  of  their  enemies,  or  from  their 
standpoint.  Tortured  and  tormented  by 
those  who  should  have  been  their  defenders, 
crowns  and  mitres  alike  pledged  to  their 
destruction,  they  could  do  nothing  but 
suffer.  And  this  they  nobly  did  as  Christ's 
faithful  witnesses.  They  were  known  by 
various  names  in  different  ages  and  in  dif- 
ferent lands,  but  retained  the  same  general 
characteristics. 

In  the  first  and  second  centuries,  Messa- 
lians,  Montanists,  Euchites,  were  terms 
which  distinguished  some  of  these  sects. 

In  the  third,  fourth  and  fifth  centuries 
arose  the  Novatians.  Increasing  with  ex- 
ceeding rapidity,  they  quite  overspread  the 

14 


168  STANDARD   MANUAL 

Roman  empire,  in  spite  of  the  cruel  and 
destructive  persecutions  which  they  suffered. 

In  the  fourth  century  the  Donatists  ap- 
peared, as  a  new  form  of  existing  sects,  or 
a  new  phase  of  the  old  faith.  They  multi- 
plied rapidly,  spread  extensively,  and  long 
survived. 

In  the  seventh  century  appeared  the  Pauli- 
eians,  attracting  much  attention,  and  calling 
down  upon  themselves  the  wrath  of  the 
Romish  Church.  Still  they  increased 
greatly,  notwithstanding  their  many  perse- 
cutions. 

That  these  Christian  communities  should 
have  been  faultless  could  not  be  supposed. 
But  they  were  the  best  of  the  ages  in  which 
they  lived,  and  maintained  the  purest  forms 
of  gospel  truth  and  practice.  Without  the 
advantage  of  organization  and  association, 
they  differed  somewhat  among  themselves. 

But  in  general  they  all  professed  to  take 
the  New  Testament  as  the  rule  of  their 
faith  and  practice.  They  held  to  a  spiritual 
church  membership,  and  received  only  pro- 
fessedly regenerated  persons  to  the  ordi- 
nances. Denying  the  orthodoxy  of  the 
Romish  Church,  they  re-baptized  persons 
received  from  that  body,  and  hence  were 


FOR   BAPTIST   CHURCHES,  1&9 

called  Anabaptist*.  Infant  baptism  they 
rejected,  according  to  Allix,  Mosheim,  Rob- 
inson, and  other  historians.  Baptism  they 
administered  by  immersion,  as  indeed  did 
all  Christians  during  those  ages.  Robinson 
calls  them  "Trinitarian  Baptists."  It  is 
said  that  the  Empress  Theodora,  aftei 
having  confiscated  their  property,  caused  to 
be  cruelly  put  to  death  no  less  than  one 
hundred  thousand  Pauiicians,  for  no  other 
feult  or  offense  than  their  religious  faith. 

About  the  close  of  the  tenth  century  ap- 
peared the  Paterines;  substantially  the 
same  people,  no  doubt,  as  had  previously 
existed  under  other  names.  They  too  re- 
jected infant  baptism,  and  protested  against 
the  corruptions  of  the  Romish  Church ;  in 
consequence  of  which  they  suffered  long 
and  severe  persecutions. 

In  the  eleventh  century,  and  the  ages  fol- 
lowing, were  the  Waldenses,  Albigenses, 
Yaudois,  Cathari,  and  Poor  Men  of  Lyons 
These  were  new  names,  and  names  usually 
given  by  their  enemies.  They  increased. 
even  under  their  persecutions,  to  a  won- 
derful extent,  and  attracted  the  notice  if  not 
the  sympathy,  of  all  Europe. 

It  is  not  pretended   that   these    ancient 


160  8TJLXDARD    MA2TOJLL 

sects  were  known  by  name  as  Baptists ;  bat 
in  general  they  held  the  more  prominent 
and  distinctive  principles  which  have  always 
characterized  the  Baptists ;  thus  :  1 .  They 
declared  and  defended  the  rights  of  faith 
and  conscience  and  the  freedom  of  worship. 
2.  They  denied  the  authority  of  popes  and 
the  right  of  kings  and  States  to  interfere  with 
the  people  in  matters  of  religion.  3.  They 
rejected  infant  baptism.  4.  They  baptized 
by  dipping.  5.  They  held  the  Bible  to  be 
the  only  rale  and  authority  in  concerns  of 
religious  faith  and  practice.  6.  They  ad- 
mitted none  to  the  churches  except  sach  as 
professed  to  be  regenerated  and  godly  per- 
sons. 

Now  it  is  conceded  by  all  historians  of 
note  that  such  churches  and  communities 
did  exist,  separate  from  and  persecuted  by, 
the  prevailing  State  churches  and  civil 
authorities  during  all  the  ages  from  the 
Apostles  to  the  Reformation. 

When  the  Reformation  under  Luther  and 
bis  coadjntors  broke  out,  these  sects  to  a 
£reat  extent  fraternized  with,  and  were  lost 
in  the  multitude  of  the  reformers.  8uch  as 
continued  their  separate  existence,  as  the 
Waldenses  of  Piedjnont,  yielding  to  the  in- 


FOR   BAPTIST   CHURCHES.  161 

flue  nee  of  the  reformers,  did  from  sympathy 
what  the  persecutions  of  the  Papist*  had 
never  been  able  to  compel  them  to  do — 
abandon  dipping  for  sprinkling  in  baptism, 
adopted  infant  baptism,  and  took  the  gen- 
eral forms  of  religious  life,  into  which  P«- 
-lobaptist  Protestantism  grew. 

THE    WELSH    BAPTISTS. 

Few  denominations  have  a  better  claim 
to  antiquity  than  the  Welsh  Baptists.  They 
trace  their  descent  directly  from  the  Apostles, 
and  urge  in  favor  of  their  claim  arguments 
which  have  never  been  confuted. 

When  Austin,  the  Romish  monk  and 
missionary,  visited  Wales,  at  the  close  of 
the  sixth  century,  he  found  a  community  of 
more  than  two  thousand  Christians,  quietly 
living  in  their  mountain  homes.  They 
were  independent  of  the  Romish  See,  and 
wholly  rejected  its  authority.  Austin 
labored  hard  to  convert  them — that  is,  to 
bring  them  under  the  Papal  yoke ;  but  en- 
tirely failed  in  the  effort.  Yielding  things 
in  general,  he  reduced  his  demand  upon 
them  to  three  particulars.  1.  That  they 
should  observe  Easter  in  due  form,  as  or- 
dered by  the  church.     2.  That  they  should 


162  8TAKDABD  manual 

give  Christendom,  or  baptism,  to  their  chil- 
dren. 3.  That  they  should  preach  to  the 
English  the  word  of  God,  as  directed.1 

These  demands  of  Austin  prove  that  they 
neither  observed  the  Popish  ordinance  of 
Easter,  nor  baptized  their  children.  The) 
however  rejected  all  his  overtures,  where- 
upon he  left  them  with  threats  of  war  and 
wretchedness.  Not  long  after,  Wales  was 
invaded  by  the  Saxons,  and  many  of  these 
inoffensive  Christians  cruelly  murdered,  as 
was  believed,  at  the  instigation  of  this 
bigoted  zealot,  the  exacting  Austin. 

THE    PUTCH    BAPTISTS. 

The  Baptists  of  Holland  have  a  history 
that  reaches  back  to  a  very  remote  period, 
if  not  to  the  apostolic  age,  as  some  con- 
fidently assert.  And  this  antiquity  is  con- 
ceded by  historians  who  have  no  sympathy 
with  their  denominational  sentiments. 

Mosheim,  in  his  church  history,  says; 
"The  true  origin  of  that  sect  which 
acquired  the  name  Anabaptist  is  hid  in  tht 
remote  depths  of  antiquity,  and  is  conse- 
quently   extremely   difficult    to   be    ascer- 

igee  Benedicts  Hist.  Bap.,  p.  343,  and  authorities 
there  cited. 


FOR  BAPTIST   CHURCHES.  16$ 

tained."  Eod.  Hist.  Vol  IV.,  p.  &7. 
Mac.  Ed.,  1811.  See  Introd.  Orchard** 
Hist.  Bap.,  p.  17. 

Zwingle,  the  Swiss  reformer,  contempo- 
rary with  Luther,  declares :  "  The  institu- 
of  Anabaptism  is  no  novelty,  bnt  for 
thirteen  hxmdred  years  has  caused  great  dis- 
turbance in  the  church."  Introd,  Orchard?& 
Hist.  Bap.,  p.  17.  Thirteen  hundred  years 
before  his  time  would  have  carried  it  back 
to  within  two  centuries  of  the  death  of 
Christ. 

Dr.  Dermont,  chaplain  to  the  king  of 
Holland,  and  Dr.  Ypeij,  professor  of 
theology  at  Groningen,  a  few  years  since 
received  a  royal  commission  to  prepare  a 
history  of  the  Reformed  Dutch  Church. 
That  history,  prepared  under  royal  sanction, 
and  officially  published,  contains  the  follow- 
ing manly  and  generous  testimony  to  the 
antiquity  and  orthodoxy  of  the  Dutch  Bap- 
tists. "  We  have  now  seen  that  the  Baptists, 
who  were  formerly  called  Anabaptists,  and 
in  later  times  Mennonites,  were  the  original 
Waldenses,  and  have  long  in  the  history  of 
the  church  received  the  honor  of  that  origin. 
On  this  account,  the  Baptists  may  be  consid- 
ered the  only  Christian  community  which  has 


1$4  STANDARD   MANUAL 

stood  since  the  apostles,  and  as  a  Christian 
society,  which  has  preserved  pure  the  doctrines 
of  the  gospel  through  all  agesP  Hist.  Bef. 
Dutch  Ch.,  Ed.  Breda,  1819.  See  Ency. 
Relig.  Knowledge,  Art.  Ifennonites. 

Mosheim  says  of  the  persecutions  o/  this 
people  in  the  sixteenth  century :  "  Vast 
numbers  of  .these  people,  in  nearly  all  the 
countries  of  Europe,  would  rather  perish 
miserably  by  drowning,  hanging,  burning, 
or  decapitation,  than  renounce  the  opin- 
ions they  had  embraced."  And  their 
innocency  he  vindicates  thus :  "  It  is 
indeed  true  that  many  Anabaptists  were 
put  to  death,  not  as  being  bad  citizens, 
or  injurious  members  of  civil  society, 
but  as  being  incurable  heretics,  who  were 
condemned  by  the  old  canon  laws,  For 
the  error  of  adult  baptism  was  in  that 
age  looked  upon  as  a  horrible  offence." 
That  was  their  only  crime.  Eccl.  Hist, 
Cent.  16,  Sec.  S,  part  0,  Ch.  III.  Fallens 
Ch  But.,  B.  i. 

This  testimony  is  all  the  more  welcome, 
because  it  comes  from  those  who  have  no 
ecclesiastical  sympathies  with  Baptists,  but 
who,  in  fidelity  to  history,  bear  honest  testi- 
uony  to  the  truth  which  history  teaches. 


FOR   BAPTIST   CHURCHES.  166 

The  circumstances  under  which  theii  evi- 
dence was  produced  give  it  additional 
force. 

Cardinal  Hossius,  chairman  of  the 
oouncil  at  Trent,  says :  "  If  the  truth  of 
religion  were  to  be  judged  of  by  the  readi- 
ness and  cheerfulness  which  a  man  of  any 
sect  shows  in  suffering,  then  the  opinions 
and  persuasions  of  no  sect  can  be  truer  or 
surer,  than  those  of  the  Anabaptists;  since 
there  have  been  none,  for  these  twelve  hun- 
dred years  past,  that  have  been  more  griev- 
ously punished."  Orchard's  Hist.  Bap., 
Sec.  12,  part  SO,  p.  364. 

Many  thousands  of  the  Dutch  Baptists, 
called  Anabaptists,  and  Mennonists,  miser- 
ably perished  by  the  hands  of  their  cruel 
persecutors,  for  no  crime  but  their  refusal 
to  conform  to  established  churches^1 

THE   ENGLISH   BAPTISTS. 

At  what  time  the  Baptists  appeared  in 
England  in  definite  denominational  form,  it 
is  impossible  to  say.  But  from  the  twelfth 
to  the  seventeenth  century,  many  of  them 

'Benedict's  Hist.  Baptists,  Ch.  IV.  NeaTs  Hist 
Puritans.  Vol.  II.,  p.  855.  Supplement  Fuller's  Cfc 
Hist.,  B.  4. 


166  STANDARD    MANUAL 

suffered  cruel  persecutions,  and  death  by 
burning,  drowning,  and  beheading,  besides 
many  other,  and  sometimes  most  inhuman 
tortures.  And  this  they  suffered  both  from 
Papists  and  Protestants,  condemned  by  both 
civil  and  ecclesiastical  tribunals,  only  because 
they  persisted  in  worshiping  God  according 
to  the  dictates  of  their  consciences,  and  be- 
cause they  would  not  submit  their  religious 
faith  and  worship  to  the  dictates  of  popes 
and  princes.1  In  1538,  royal  edicts  were 
issued  against  them,  and  several  were  burnt 
at  the  stake  in  Smithfield. 

Brajstde  writes  that :  "  In  the  year  1538, 
thirty-one  Baptists,  that  fled  from  England, 
were  put  to  death  at  Delft,  in  Holland  ;  the 
men  were  beheaded,  and  the  women  were 
drowned. "  Hkt.  Reformers.  See  Bene- 
dict}s  Hut  Bap.,  p.  SOS.  NeaVs  Hist.  Puri- 
tans, Vol.  I,  p.  138.  Note,  Vol.  II.,  p.  S65, 
8up.  What  crime  had  they  committed  to 
merit  such  treatment  as  this  ? 

Bishop  Latimer  declares  that:  "The 
Baptists  that  were  burnt  in  different  parts 
of  the  kingdom  went  to  death  intrepidly,  and 
without  any  fear,  during  the  time  of  Henry 

1  See  Histories  of  Baptists,  by  Crosby,  Irimey,  D*n- 
▼ore,  and  Benedict. 


FOR   BAPTIST  CHUBCHE8.  167 

VIII."  Lent  Sermons.  NeaF 8  Hut  Purity 
Vol  II,  p.  366. 

Under  the  rule  of  the  Popish  Mary,  they 
suffered  perhaps  no  more  than  under  that  of 
the  Protestant  Elizabeth.  During  the  reign 
of  the  latter  a  congregation  of  Baptists  was 
discovered  in  London,  whereupon  several 
were  banished,  twenty-seven  imprisoned, 
and  two  burnt  at  Smithfield.1 

Dr.  Featley,  one  of  their  bitter  ene- 
mies, wrote  of  them,  in  1 633  :  "  This  sect, 
among  others,  hath  so  far  presumed  upon 
the  patience  of  the  State,  that  it  hath  held 
weekly  conventicles,  rebaptizing  hundreds 
of  men  and  women  together  in  the  twilight, 
in  rivulets,  and  in  some  arms  of  the  Thames, 
and  elsewhere,  dipping  them  all  over  head 
and  ears.  It  hath  printed  divers  pamphlets 
in  defence  of  their  heresy ;  yea,  and  chal- 
lenged some  of  our  preachers  to  disputation." 
Eng.  Bapt.  Jubilee  Memor.,  Benedict*  Hist 
Bapt.,p.30^. 

Bailey  wrote,  in  1639,  that:  "Under 
the  shadow  of  independency  they  have  lifted 
up  their  heads,  and  increased  their  numbers 
above  all  sects  in  the  land.     They   have 

xWall,  cited  by  Neal,  Hist.  Puiltar*,  Vol.  L,  p. 
187.    Vol.  II.,  p.  358,  Supplement. 


168  STANDARD   MANUAL 

forty-six  churches  in  and  about  Ijondon. 
They  are  a  people  very  fond  of  religious 
liberty,  and  very  unwilling  to  be  brought 
under  bondage  of  the  judgment  of  others." 
Benedicts  History,  p.  804. 

The  first  book  published  in  the  English 
language  on  the  subject  of  baptism  was 
translated  from  the  Dutch,  and  bears  date 
1618.  From  this  time  they  multiplied 
rapidly  through  all  parts  of  the  kingdom. 
The  first  regularly  organized  church  among 
them,  known  as  such  in  England,  dates 
from  1607,  and  was  formed  in  London  by 
&  Mr.  Smyth,  previously  a  clergyman  of 
the  established  church. 

In  1689,  the  Particular  Baptists,  so  called, 
held  a  convention  in  London,  in  which  more 
than  one  hundred  congregations  were  repre- 
sented, and  which  issued  a  confession  of 
faith,  still  in  use  and  highly  esteemed. 

The  last  Baptist  martyr  in  England  was 
Edward  Wightman,  of  Burton  upon  Trent, 
condemned  by  the  Bishop  of  Coventry,  and 
burnt  at  Litchfield,  April  11,  1612.1 

AMERICAN   BAPTISTS. 

The  history  of  American  Baptists  runs 

1Sng.  Bap.  Jubilee  Memor.,  Benedict's  Hlat.  Bap. 


FOR    BAPTIST   CHURCHES,  169 

back  a  little  more  than  two  and  a  quarter 
centuries.  In  this  country,  as  elsewhere, 
they  were  cradled  amidst  persecution,  and 
nurtured  by  the  hatred  of  their  foes.  This 
has  been  their  fortune  in  every  age,  and  in 
every  land. 

Rogeb  Williams,  a  distinguished  and 
an  honored  name,  was  identified  with  the 
rise  of  the  denomination  in  America.  He 
has  been  called  their  founder,  because  he  or- 
ganized the  first  church,  and  was  intimately 
connected  with  their  early  history.  Wil- 
liams was  born  in  Wales,  1598,  educated  at 
Oxford,  England,  came  to  America  in  1630, 
and  settled  as  minister  of  the  Puritan  church 
in  Salem,  Massachusetts.  Not  long  after  he 
adopted  Baptist  views  of  doctrine  and  church 
order,  on  account  of  which  he  was  banished 
by  his  fellow  Puritans,  and  driven  out  of 
Massachusetts,  in  the  depths  of  a  rigorous 
winter,  in  a  new  and  inhospitable  countrv. 
Having  wandered  far  and  suffered  much, 
finding  the  savage  Indians  more  generous 
and  hospitable  than  his  fellow  Christians, 
he  finally  reached  and  fixed  his  future  home 
at  what  is  now  Providence,  R.  I.  Here, 
with  a  few  associates  of  like  faith,  he  founded 
a  new  colony,  calling  both  the  city  and  the 
16 


170  STANDARD   MANUAL 

colony  Providence,  in  recognition  of  the 
divine  guidance  and  protection,  which  he 
had  in  so  remarkable  a  manner  experienced. 

In  1639,  Mr.  Williams  received  baptism 
from  one  of  his  associates,  there  being  no 
minister  to  perform  that  service.  He  in 
torn  baptized  his  associates,  and  a  church 
was  organized,  of  which  he  was  chosen 
pastor.  He  was  also  appointed  first  Gov- 
ernor of  Rhode  Island.  Full  liberty  was 
granted  in  matters  of  religion.  Thus  Roger 
Williams  became  the  first  ruler,  and  Rhode 
Island  the  first  State  which  ever  gave  entire 
freedom  to  all  persons  to  worship  God, 
according  to  their  own  choice,  without  dic- 
tation or  interference  from  civil  or  ecclesi- 
astical authorities. 

On  account  of  this  unrestricted  liberty 
many  Baptists,  as  well  as  other  persecuted 
religionists  from  other  colonies,  and  from 
Europe,  collected  in  considerable  numbers 
at  Providence,  and  spread  through  the 
colony. 

It  is  a  mistake  to  suppose  that  all  the 
Baptist  churches  in  America  grew  out  of  the 
one  which  Roger  Williams  founded,  It  is 
even  doubtful  whether  any  single  church 
arose  as  an  outgrowth  of  that     As  immi 


FOE    BAPTIST   CHURCHES.  171 

Eatioa  increased,  other  churches  grew  up, 
ving  no  connection  with  that ;  and  with 
considerable  rapidity  the  sentiments  of  Bap- 
tists spread  into  adjoining  colonies,  particu- 
larly west  and  south.  For  a  long  time, 
bowever,  they  were  sorely  persecuted,  espe- 
cially in  Massachusetts  and  Connecticut 
Persecuted  even  by  those  who  had  them- 
selves fled  from  persecution  in  their  native 
land,  to  find  freedom  and  refuge  in  these 
distant  wilds. 

In  1644,  the  present  First  Church  in 
Newport,  R.  I.,  was  organized.  But 
whether  the  present  First  Church  in  Provi- 
dence was  constituted  before  this  date  is 
still  a  disputed  point.  Both  claim  priority. 
In  1656,  the  Second  Church,  Newport,  was 
formed.  Then  followed  in  order  of  time, 
the  church  in  Swansea,  Massachusetts, 
1663;  First,  Boston,  1665;  North  King- 
stone,  It.  I.,  1666  ;  Seventh  Day  Church, 
Newport,  1671  ;  South  Kingstone,  R.  I., 
1680;  Kittery,  Me.,  1682;  Middletown, 
N.  J.,  1688  ;  Lower  Dublin,  Pa.,  1689 ; 
Charleston,  S.  C,  1690 ;  Philadelphia,  Pa., 
1698 ;  Welsh  Tract,  Del .  1701  ;  proton, 
Ct.,  1705.  Others,  not  mentioned,  arose 
within  this  period  in  these  and  other  Colo- 


172  8TANDJLRD   MAKT7AL 

nies.  With  the  increase  of  population, 
Baptists  rapidly  increased  and  widely  spread 
over  the  country. 

Edward?*  Tables  gives  the  number  of 
American  Baptist  Churches  in  1768,  as 
only  137. 

Asplund's  Register  for  1790,  reported 
872  churches,  722  ordained  ministers,  with 
64,975  members. 

Benedict's  History  states  that  in  1812, 
there  were  2,633  churches,  2,143  ordained 
ministers,  and  204,185  members. 

Allen's  Register  for  1836,  puts  them  at 
7,299  churches,  4,075  ordained  ministers, 
and  517,523  members. 

The  Baptist  Year  Book  gives  the  follow- 
ing figures  : 

Dste.  Churchea.  .      Miniitan.  Mciaben. 

1840  7,771  6,208  571,291 

1860  12,279  7,773  1,016,134 

1880  26,080  16,569  2,296,327 

1890  33,588  21,175  3,070,047 

The  Year  Book  gives  the  Sunday-school 
statistics  for  1890,  as  follows:  For  United 
States — Schools,  17,696 ;  officers  and  teach- 
ers, 132,186  j  pupils,  1,211,698. 

It  must  be  borne  in  mind  that  the  figures 
given  in  all  these  cases  are  less  than  the 


FOR   BAPTIST   CHUBCHES.  173 

actual  facts  would  warrant,  since  full  report* 
from  associations,  churches,  and  schools  can 
never  be  obtained. 

OTHEK    BAPTISTS. 

Besides  the  regular  Baptist  brotherhood, 
there  are  in  the  United  States  more  than  a 
milium  of  other  and  smaller  denominations, 
which  practice  immersion,  but  are  not  in 
fellowship  with,  nor  reckoned  as  a  part  of 
the  great  Baptist  family. 

The  Seventh  Day  Baptists,  so-called  on 
account  of  their  observing  Saturday,  or  the 
seventh  day  of  the  week,  as  their  Sabbath, 
on  the  ground  that  the  Jewish  Sabbath  was 
never  abrogated.  They  are  estimated  at 
about  9,000. 

The  Free  Will  Baptists,  who  take  their 
name  from  their  views  of  the  freedom  of 
the  human  will.  They  practice  open  com- 
munion.    Their  number  is  about  114,700. 

The  Six  Principle  Baptists,  thus  desig- 
nated because  their  doctrinal  confession  is 
based  on  the  six  points  mentioned  in  Heb. 
6  :  1,  2.     Estimated  at  1,450. 

The  Anti-Mission  Baptists,  called  also 
Old  Baptists,  and  Ironsides  ;  found  chiefly 
in  the  southwest.     They  do  not  favor  mis- 


174  STANDARD   MANUAL. 

nous,  Sunday-schools,  or  other  religions  or 
moral  reform  movements)  lest  they  should 
seem  to  interfere  with  the  divine  decree*. 
They  are  Antinomian  in  doctrine,  and  are 
said  to  number  45,000. 

The  Campbellites,  Disciples,  Reformers, 
or  Christians,  as  they  are  variously  called, 
estimated  at  850,000. 

The  Winebrennorians,  or  Church  of  God 
Estimated  at  about  30,000. 

The  Tunkers,  or  Dunkards,  at  100,000  ; 
and  the  United  Brethren  at  200,000. 

BAPTISTS   ELSEWHERE. 

In  North  America,  aside  from  the 
United  States,  but  including  Canada,  New 
Brunswick,  Nova  Scotia,  Jamaica,  and 
Cuba,  about  140,000. 

In  Europe,  including  England,  Scotland, 
Wales,  Germany,  and  Sweden,  about 
405,000. 

In  Asia,  including  Burmah,  and  India, 
About  76,000. 

In  Australia,  about  15,000. 

In  Africa,  about  3,000. 

THE   EEB. 


Date  Due 

r 

JUIH 

^HflUfy 

© 

PRINTED 

IN  U.  S.  A. 

